the persons thus seemingly neglected The Image of GOD the onely Load-stone of gracious affections perhaps in them hath more naeues and blemishes They make not so streight steps to their feet perhaps are after a fort t 2. Pet. 2.13 spots and blots in our Assemblies and too foule blemishes of their holy Profession I say not for particular infirmities they should bee excluded from our loue u 1. Pet. 4.8 Loue couers a multitude of sinnes Yet may not such bee offended if in such case they see not like manifestation of entyrest loue Austine August de doct Christ that thinkes our loue should bee equall to all in respect of the affection yet allowes a difference to be made in the effects thereof Wherefore it shall behooue them to wipe away those spots wherewith they blemish the amiable beautie of Gods Image that drawes affections of his Children And for vs all let it bee our care to labour for as much eminence in Grace as wee desire to haue in Gods Childrens loue The second thing here obseruable is how to Paul The man by whose Ministery they were conuerted the specialtie of their affection was carryed Where worthy our notice is the affection of a people that hath tasted the power and comfort of the Ministery Obser How deare to such those Ministers are by whom they haue receiued Comfort Conuersion Confirmation a Rom. 10.15 Their feete are beautifull The peoples dearest things their b Gal. 4.15 right eyes their c Rom. 16.4 liues are not thought too deare for them Examples LYDIA and the Iayler Vse So that they carry with them blacke markes of vnregenerate men and such as neuer tasted the power and comfort of our Ministery to whom our persons and Ministerie is so odious and except God giue them repentance for this besides all their other sinnes of reprobation Marke such men and tell mee if you finde them not the most prophane and ignorant in the Congregation And doe you wonder if to such men our persons be odious If Christ himselfe were on earth to preach vnto them I doubt not but hee should taste like measures as we yea as himselfe did at the hands of the Iewes Obser As we to see you So should there be recursus gratiarum an intercourse and exchange of kindnesse betwixt Minister and people Saint Paul cals for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That seeing d 2. Cor. 6.12 13 his heart was enlarged they should not bee straightned in their bowels Vse In this case I wish the complaint were not too iust on both parts Ministers of the people paynes they thinke they take neuer enough though they spend their strength Recompence other then words or kinde lookes they receiue from few I say as Paul If e 1. Cor. 9.11 you reape their spirituall things is it much to impart your carnals The people againe plaint as much of their Ministers they will haue their due but care not to doe their dutie There should be recursus gratiarum They are vnthankfull people that receiuing benefit of our Ministery returne no recompence of their loue and kindnesse And they are vnconscionable Ministers that take the hyre of Labourers and liue as Loyterers VERS 7. Therefore Brethren wee were comforted ouer you in all our affliction and distresse c. THE effects of this good tydings in the Apostle follow to bee treated the first is comfort and a kinde of sweetning the newes of their faith brought to his afflictions Obser Of all comforts the people can affoord to their Ministers there is none like this their holy courses continued See how Paul amplifies it It comforted him in all his afflictions put a new kind of life into him filled him with ioy vnspeakeable Like affection hee expresseth when exhorthing to vnitie he presseth it by this issue f Philip. 2.2 his ioy should bee fufilled q. d. still hee should thinke something lacking to his ioy whiles discords and such like fruits of the flesh bare sway in the people and as if nothing could bee added to his ioy if they walked as became the Gospell so speakes he With like minde Saint Iohn professeth Hee had no g 3. Iohn 4. greater ioy then to heare of his Children how they walked in the Truth As to a Father discreet and kindly affected no comfort is greater then the gracious demeanour of his Children I say then as PAVL h Philip. 2.2 Fulfill our ioy make our liues comfortable sweeten the bitternesse of our afflictions with your constancie in holy courses I dare say it is neyther your ciuill courtesie nor protection nor liberalitie nor any thing that can yeeld vs halfe the solace that the sight of your holy behauiour Wonder you at it First Gods Glory which wee hold more precious then our liues is hereby aduanced Secondly The assurance of our Calling our Crowne hangs after a sort hereon Thirdly The profit will bee yours whiles by this meanes wee are i Heb. 13.17 encouraged with more cheerefulnesse to doe our dutie As it euen k Ier. 20.8 9. kils our spirits to labour without fruit If these things mooue not oh yet let the comfort of your owne soules sway you Our ioy is something by your obedience yours will bee more l Psal 34.8 Taste and see how gracious the Lord is Once try the sweetnesse m Gal. 6.16 and peace that is felt in holy Courses Now heare how great cause haue we to complaine of a barbarous affection in our people Therefore running to the excesse of Ryot because they know it is Gall and Worme-wood to our soules Alas Brethren what haue wee deserued so ill at your hands that you should thus delight in our discomfort that spend our strength to saue your soules This account make how euer the griefe is ours for the present the horrour at last will be yours yee shall find it true that Abner speakes in his monition to IOAB n 2. Sam. 2.26 Surely it will be bitternesse in the latter end VERS 8. For now we liue if yee stand fast in the Lord. THE second effect life we liue if ye stand fast And not otherwise Life hath diuers degrees Hee liues that hath but breath or heat left in him more hee that hath vse of sense and motion Vita is vitalis when it is led with cheerfulnesse and ioy of heart Paul was aliue when he said o Rom. 7.9 he dyed but his life was as death discomfortable and bitter to him Enuie p Iob 5.2 stayes the silly one He liues in that death but is as dead because hee enioyeth not himselfe That the sense is this our life is liuely through the comfort wee feele in your perseuerance Some helpe we haue here for fuller vnderstanding of the sixt precept Wee vsually scant the sense of GODS Commandements whence it is that we so much fayle in humbling our selues for our transgressions and rest contented with meere ciuilitie crying out of
more that attended with profit t Act. 16.14 because her heart only the Lord opened To say in a word there are u 1. Tim. 2.1 three sorts of Petitions as Paul seemes to distinguish them there is no part of mans life wherein one or all haue not their place The first hee calls Apprecations prayers for blessings wanting The second Deprecations prayers for remouall of euills felt or feared Thirdly Intercessions prayers that we make in behalfe of others There is no day or houre or moment of life that hath not necessarie vse of some one of these Wantest thou wisdome x Iam. 1.5 Aske it of God Hast thou wisedome Pray God to sanctifie encrease continue it Art thou filled with good things yet is there on earth no mecum bonum but hath a mixture of euills to be deprecated Hath God clensed thee from secret sinnes yet maist thou deprecate y Psal 19.13 sinnes presumptuous Feelest thou no temptation thou hast cause to feare it and to watch and pray z Matth. 26.41 that thou enter not into it Finally suppose thy selfe perfect in all grace set farre from sense and feare of euill How many weaklings are there in the body of Christ that need aide of thy intercessions How many elected yet vncalled How many vnder the Crosse feeble-minded comfortlesse c. Gods grace hath honoured vs so farre as to make vs a Iam. 5.16 Intercessors for our Brethren Compassion must teach vs to vse that priuiledge for their benefit Vse The duetie we haue seene Let vs see the vse Reproued here is the generall neglect of Prayer and Inuocation thus peremptorily as wee see commended to our continuall and vncessant vse The Sinners we may range into their seuerall ranks according to the seuerall causes whereout neglect of the duetie issueth First are they that out of a godlesse and profane disposition neglect this as all other works of Religion such as Dauid describes vnto vs with the brand of Atheists b Psal 14.4 They haue not called vpon the Lord swarmes of such Atheists euery Congregation is full of that haue no other thought of God or his dreadfull Name except to blaspheme it What maruell if all blessings of God turne vnto them to curses and the very meanes of saluation become occasion of their greater hardnes and deeper condemnation A second sort there are not sticking to dispute against the necessitie of this duetie and to oppose principles of Doctrine against precepts of duetie So some write of Maximus Tyrius a Philosopher that hee thus reasoned desperately against this precept of the Holy Ghost Gods prouidence and appointments are immutable prayer cannot alter them what he intends to giue he will giue though we pray not What he will not giue no importunity of prayer shall obtaine This deuotion therefore vtterly vnnecessary For answere consider Gods ordinary prouidence and the appointments thereof shall not out but include second causes And therein are disposed not onely what effects shal be produced but by what causes and in what order they shall haue their producement His will and eternall appointment hath freely linked together and subordinated the creatures to the execution of his purposes so see wee in the generation of the fruits of the earth there is an ordinary concurrence of Stars influence heat of Sunne distilling of Showres c. And this knitting together of second causes with the first is so indissoluable in the purpose and appointment of God that without them the effects ordinarily follow not so must we conceiue prayer for Gods blessings to be though no cause naturall yet a meanes appointed by the will of God to obtaine them They erre that thinke his appointments absolute without respect to second causes as meanes of their accomplishment Gregor lib. 1. Dialog Ipsa regni aeterni praedestinatio ita est ab omnipotenti Deo disposita saith GREGORIE quatenus ad hoc electi ex labore perueniant vt ipsi orando mercantur accipere quod eis omnipotens Deus ante saecula disposuit dare Neither pray we to alter Gods disposition but to obtaine what hee hath disposed and ordered to bee obtained by the prayers of his Saints Besides this In the significations of Gods secret will from which we gather the order thereof we haue promises and precepts ioyned together yea nothing promised without a prescript of duetie to obtaine the promise and that so required that if the duety commanded bee neglected the blessing promised is not obtained And shall we now say Prayers are vnnecessary which by his precept wee gather to be included in his secret appointments God forbid The Saints we find where they had greatest certaintie of obtaining most instant and feruent in praying To Isaac was the promise of a blessed seede renewed yet c Gen. 25.21 prayes he God instantly to remooue the barrennesse of his wife REBECCA To Elias God had reueiled his purpose of sending raine after so long drought in Israel yet how d 1. Kin. 18.42 buckles he himselfe in instance to obtaine it Nimirum sciebat saith Gregorie that God so promiseth his blessings that he will haue them obtained by prayer Wherefore also it is said e Iam. 4.2 Yee haue not because ye aske not There is a third sort and they pressed with conscience of their own vilenesse and vnworthinesse out of a nimium of humility and a kind of mannerly profanenesse neglect the duetie who are wee that wee should dare presse into Gods presence or presume to begge any blessing of him Vnworthy I confesse wee are all of so high a fauour if we respect our selues But if God haue vouchsafed vs this honour to be his orators and in his mercy demitted himselfe so low as to affoord vs base creatures audience let vs take heede least this shew of humilitie as Paul calls it make vs guiltie of vnthankefulnesse or disobedience Besides our custome is not to present our prayers vnto God in our owne righteousnesse or worth but in confidence of his f Dan. 9.18 vnspeakeable mercy and benignity and though it be true as Bernard hath it great is our iniquitie yet greater O Lord is thy pious loue and benignitie Lastly for this cause hath the Lord prouided vs a Mediatour his owne Sonne Iesus in whom he hath promised to bee well pleased with our persons and to accept our prayers The last sort is of them that for their weakenesse and coldnesse in prayers choose to omit it They want words they say to expresse their desires c. Ans In prayer the best Rethorike is passionate g Rom. 8.26 grones and sighes of the heart It is well said of Austin God respects not so much eloquence of words as feruency of spirit hee beares with Solaecismes and Barbarismes in our Petitions Let vs choose rather to violate Rules of Grammar and Rhethorique then this so precise a Canon of the holy Ghost Secondly remember what hath often beene taught Better is
with rebellion of knowledge with ignorance of feare with seruilitie yea and with securitie As it is absurd to say there is no faith where is some doubting so all as vnreasonable to affirme there is no filiall feare no Grace at all where is any feare of God in respect of his vengeance God is auenger The Apostle seemes to anticipate the secure thoughts of the vniust and fraudulent promising themselues impunitie amongst men either by cunning conueyance and concealement or by defect of Lawes or partialitie of Magistrates Let this yet bee meditated saith the Apostle God is the auenger of all such Where mans iustice faileth God with his vangeance makes supplie that iniustice may not scape vnpunished ACHAB and Iezabel had in Israel authoritie without controll who should punish their oppression of Nabeth The Lord takes the cause into his owne hand and there is blood for blood and an vtter extinction of ACHABS posteritie Hence is Salomons aduise Rob not the poore because he is poore Let not his pouerty encourage thee to oppression l Pro. 22.22 23 The Lord will plead his cause though men be negligent And Enter not into the field of the fatherlesse for their m Pro. 23.10 11. Redeemer is mightie though themselues bee impotent hee shall plead their cause against thee Ambros de Nabat Iezraelit cap. 1. Nabathe historia tempore vetus est vsu quotidiana saith Saint AMBROSE Non vnus ACHAB natus est sed quod peius est quotidiè ACHAB nascitur nunquam huic soeculo moritur Vncontrollable authoritie how easily degenerates it to tyrannie till the poore haue scarce any dwelling left vnto them Their power masterlesse on earth makes them forget that they also haue a Master and Iudge in heauen As if prouidence now slept because discipline of Church and Common-wealth sleepeth Consider it all yee that forget God and thinke the Redeemer of the oppressed is mighty neuer more ready to auenge the cause of the innocent then when amongst his Vicegerents it is most neglected A notice necessary for all times all sinners in all sinnes most for dayes of impunitie in sinnes most sleighted by the sonnes of men Impieties there are many of no small enormitie of little regard in this vntoward generation Fornication and Adultery sinnes of greatest haynousnesse in state of most Kingdomes passeth as matter of iustest toleration and what through defect of Lawes or conniuence of Magistrates or hope of concealement profane is the liberty of Adulterers Yet that of the Apostle should me thinks be meditated n Heb. 13.4 That Whoremongers and Adulterers God will iudge howsoeuer partiall mens proceedings are howeuer cunning the Adulterers secrecie For Kingdomes haue yet beene so happily cautelous as to preuent so much as by enacted penalties the abuse of Gods Name by common and vaine swearing This language of Hell is grown familiar as lust in Sodome amongst old and yong Princes and people Yet me thinks we should remember how direfull the threatning is how certaine the execution o Exod. 20.7 The Lord will not hold him guiltlesse that taketh his Name in vaine How might we hope to haue freest sinnes in gracious measure restrained if this little notice of the Apostle might be as Frontlets betweene our eyes that where mans iustice fayleth God with his vengeance makes supply VERS 7.8 For God hath not called vs vnto vncleannesse but vnto holinesse He therefore that despiseth despiseth not man but God who hath also giuen vnto vs his holy Spirit THe words conteine new reasons for the generall exhortation to the studie of sanctity First as some think frō the Author as others from the end of our calling Secondly from the foulenesse of the sinne in case we be found negligent the contempt reacheth vnto God Thirdly from the rich bounty of God in giuing his Spirit vnto vs. God hath not called vs vnto vncleannesse c. The Christian calling warrants to no man vncleannes leads vnto holines Therefore it is the vsuall stile p 2. Tim. 1.9 the holy calling because it leades to holinesse and though it find vs not holy yet it makes vs so And if there bee any terme therein seeming to tend vnto licence yet so it is mollified and explained that vncleannesse is still excluded see Gal. 5.13 And see how euery thing in it sauours of holinesse the q 1. Pet. 1.15 Caller is holy the meanes and r Ioh. 17.17 instrument holy the Spirit the immediate worker the fountaine of all holinesse Vse So that they are imputations no lesse then blasphemous charged vpon the profession and calling of Gods people that it should teach or approue vncharitablenes couetousnesse licencious loosenesse c. Why hath Satan filled mens hearts to lie against the holy Ghost I had almost said to blaspheme him in the highest degree How hath hee cursed to the pit of Hell all filthinesse of the flesh and spirit How is hee ſ Ephe. 4.30 grieued with the vncleane conuersation of the wicked How restlesse makes he t 2. Sam. 24 10. conscience in the least stepping aside of them he hath sanctified and proclaimed them all hypocrites that calling on the Name of the Lord depart not from iniquitie As many of vs as desire to know our selues partakers of the Heauenly Vocation let vs bee carefull to u 2. Cor. 7.1 purge from all filthinesse of the flesh and spirit to bee x 1. Pet. 1.15 holy as hee that hath called vs is Holy Profane persons as Esau scoffing at the studie of Sanctitie in Gods children haue no part in this prerogatiue but such only as are called to be Saints As little Libertines that turne the Grace of God into wantonnesse and from some beginnings of seeming holinesse receiued incourage themselues to licentiousnesse First Illum nation which yet y Heb. 6.4 Castawayes are partakers of so farre as to become z Mat. 7.22 Prophets and Teachers in the Church of God Secondly Compunction contrition teares for sinne which had place in the Traytour a Mat. 27.3 Iudas in profane Esau Thirdly Partiall and Temporary reformation To which euen b Mar. 6.20 Herod ascended and those cursed reuolts That c 2. Pet. 2.20 21. turne backe from the holy Commandement giuen vnto them VERS 8. Hee therefore that despiseth c. THe second reason inferred out of the former it implies the contempt of God because it is he that calleth to holines Ergo conceiue the Apostle to preoccupate what ignorance might obiect Obiect They are men by whom wee are called Solut. It is God that calleth though by mans ministery Therefore he that despiseth despiseth not men but God Contempt of Ministers in their regular prescripts stayes not in the persons of Ministers but reacheth to the Maiestie of God As the contempt of an Ambassadour toucheth the King whose Ambassadour he is Therefore said our Sauiour d Luk. 10.16 He that despiseth you despiseth me The reason is because
Phil. 2.5 not his affection To count the afflictions of his Church after a sort our x Act. 9.4 owne Secondly They that make themselues merry with the miseries of their brethren count it a chiefe melody to see and heare the maladies of others when y Hest 3.15 SHVSHAN is in greatest perplexitie HAMAN is in the height of his iollity How many of the same spirit amongst vs triumph in the greatest miseries of their brethren that miserie of miseries a wounded spirit there are that can sooner make matter of exprobration then means of compassiō it is the fruit they say of following Sermons How euer it be true It is a z Heb. 10.31 fearefull thing to fall into the hands of God and wonderfull intolerable to wrestle with his wrath in the Conscience yet farre more heauy token of his implacable displeasure is it to liue senslesly in sin and not to be remembred with some afflictions Truely said HIEROME Magna ira est quando peccantibus non irascitur Deus It is cause of trembling when the Lord comes to a Psal 89.32 visite our offences with the rod and our sinnes with scourges but much more grieuous that he threatens by HOSHEA I will not visite their daughters when they are harlots Medicus si cessabit curare desperat Yea see how the Scripture teacheth vs from the afflictions of Gods children to inferre a farre more miserable estate of the wicked If Iudgement begin at the house of God b 1. Pet. 4.17 what shall be the end of them that obey not the Gospel I begin to plague the c Iere. 25.29 Citie where my name is called vpon and shall yee goe free If the d Prou. 11.31 righteous bee recompensed in the earth how much more the wicked and the sinner doth he so chasten the infirmities of his children what will hee doe to the presumptions of his enemies c. Remember what Salomon aduiseth in this case e Prou. 24.17 18. Reioyce not no not when thine enemie falleth neither let thy heart be glad when hee stumbleth lest the Lord see it and it disple se him and so he turne away his hand from him to thee Thirdly They that adde affliction to them whom the Lord hath wounded Giue gall for meat and vineger to quench thirst as the Iewes to our Sauiour make more bitter the afflictions of Gods children first by insolencies secondly f 2. Sam. 16. exprobations thirdly questioning sinceritie Let all such barbarous and inhumane natures remember what Dauid prayes vnto such not out of a reuengefull affection but by propheticall instinct g Psal 69.24.26 27. Powre out thine indignation vpon them and let thy wrathfull anger take hold vpon them Adde iniquity to their iniquity and let them neuer come into thy righteousnes For they persecute him whom thou hast smitten Heare what Obadiah threatens to such a people h Obad. 15. As thou hast done so shall it be done to thee thy reward shall returne vpon thine owne head Let Gods people be exhorted to beware this inhumanity and as we desire to partake comfor from God so not to withhold it from the afflicted Reasons hereto inducing First it is the end why the Lord hath beene pleased to Minister comfort to vs that we i 2. Cor. 1.4 might be able to comfort others with the same comfort wherewith our selues haue beene comforted of God Secondly The comfort we Minister to others is reflected vpon our owne soules In spirituall things no man is a loser by communication No man loseth knowledge by instructing the ignorant nor abates his owne zeale by inflaming the zeale of others nor impaires his owne comfort but increaseth it by Ministring comfort to the distressed Thirdly God himselfe becomes our debter by promise to k Psal 41.1 2. recompence it into our bosomes Fourthly The soules of the afflicted l 2. Tim. 1.16.17 shall blesse thee The matter or meanes of comfort followeth with these words Obser The best comforts are they that are drawne from doctrines of the Scriptures m Rom. 15.14 Scripture-comforts are the comforts indeede Scripture-comforts exceed all others in three specialties First they are more solid because more true the very pith and marrow of comfort is contained in Scripture there is that the weary soule may rest and build vpon This saith DAVID is my n Psal 119.50 comfort in mine affliction o Psal 119.52 Thy word hath quickned me I p Psal 119.92 remembred thy word O Lord and receiued comfort Secondly more vniuersall Some miseries there are for which the Heathen found out and penned some shallow comforts But how many be there which they could neuer find salue to cure that miserie of miseries a wounded spirit how miserably do they comfort No maruell they knew not the storehouse of comfort the Mediatour Christ Iesus q Rom. 5.10 that died to reconcile vs vnto God Thirdly More effectuall What words but these haue the Spirit of God promised to make them effectuall to the consolation of the afflicted This r Isai 59.21 Word and the Spirit goe together The holy Ghost the Comforter seales it vp to the Soule and ſ Rom. 5.5 sheads Gods loue abroad in our hearts And if we shall a little enter comparison betwixt the Comforts extant in the writings of Men and those propounded in the Scripture wee shall see how vtterly vaine and of no worth those are in comparison of these To speake to the point Paul here treats of Tully and Seneca haue many large Discourses tending to yeeld comfort in the death of friends The summe of all they say is this Eâ lege nascimur Death is ineuitable none can auoid it foolish therefore for a man to grieue for it Againe it is exitus communis none scapes it and here they lay on load with histories of Cities Kingdomes Monarchies that haue come to ruine Thirdly sometimes they demurre whether any thing of Man remaine after death imagining no other Immortalitie but in the mouthes of men by commendation either they are not and then are not miserable or if they bee yet herein stands their blessednesse their soules are ridde from the prison of the bodie What are the comforts Scriptures affoord in this case t Rom. 8.3 39. Death separates not from the loue of God brings u Reuel 14.13 rest from Labours leades to the x Phil. 1.23 presence of Christ yea of the very bodies teach truly their death is but a sleepe See in another particular Outward afflictions and vexations what comforts haue they Forsooth either they are fatall and cannot be auoided or else fortuitous and therefore to be contemned Compare the Scriptures they are swayed by the prouident hand of a louing Father that first y 1. Cor. 10.13 tempers them to our strength secondly vseth them as meanes to z Heb. 12.11 mortifie our sinnes to a 1. Cor. 11.32 preuent damnation Thirdly they
that it is as possible for God to cease to be God as to alter his Decree of Election To which adde those other blessings appendent pardon of sinnes in iustification the continuall supply of his Spirit to sanctifie and renew vs. These and the like are blessings already exhibited affecting Paul with ioy no lesse then g Rom. 8.37 38 triumphant in the middest of tribulation Obser If any say The ioy we speake of ariseth from sense and assurance of our sharing in these blessings which sense may h Psal 51.12 be lost Answ If lost as I confesse it may be the fault is much what our owne Secondly where sense failes faith should make supply Beleeuing aboue yea against sense that i Psal 73.1 yet God is good to Israel to such as are of a cleane heart They are sound conclusions Whom the Lord once loues he euer loues and his k Rom. 11.29 gifts and calling are without repentance God sometimes withdrawes the sense of his fauour whether for chastisement or for triall or for preuention alwayes in loue to his children From Dauid for chastisement yet 〈◊〉 loue and fatherly care lest he should perish in his sinne through impenitencie from Iob for triall yet in loue of purpose to iustifie his sinceritie against the imputation of mercenarinesse charged on him by the Deuill From Paul for preuention that he should not be l 2. Cor. 12.7 puffed vp through abundance of Heauenly Reuelations But if in things exhibited perhaps our ioy may faile vs yet in things promised wee haue constant cause of reioycing The blessings promised not yet reached vnto vs Hope especially hath eye vnto and that fils the heart with ioy vnspeakeable and glorious amids neuer so seeming causes of sorrow Be it that the Lord hath with-drawne the sense of his fauour yet hope there is such as makes not ashamed that he will yet lift vp the Light of his countenance vpon vs. Be it that he permits vs in some particulars to fall yet hope there is that m Psal 37.24 he will put vnder his hand Suppose wee feele a rebellious nature resisting against the power of Gods Grace Hope we haue built on Gods promise that a day shall come when the whole body of sinne shall bee destroyed and in the interim that n Rom. 8.35 nothing shall separate In a word against all euils that may assaile vs three things there are that we may with ioy behold in the promise First protection Secondly restitution Thirdly deliuerance In defects of good things and the small measures thereof First preseruation Secondly growth Thirdly perfection of Grace and Glory Doth the Lord permit vs to temptation His o 2. Cor. 12.9 grace is sufficient to support vs. Doth he suffer vs to bee ouercome in temptation Yet promiseth he restitution by a new act of grace raysing vs And at length to set vs out of the reach of all temptations Enioy we any good grace of God though in neuer so weake measure First hee assures vs that little is p 2. Cor. 1.22 a pledge of more Secondly euen that little he will enable q Reue. 3.8 to get finall victory Thirdly and to perfect it to the day of the Lord Iesus and after this life to make vs pure as he is pure perfect as our heauenly Father is perfect So many causes of constant ioy are there to all Gods children Where are they then that charge on Gods Spirit such a depth of sorrow and sadnesse-working in the hearts of his children and for this draw backe from entring Religious courses because their ioy which as Epicures they make their Idoll they thinke all lost applying that prouerbiall scomme taken vp I thinke amongst the cups of Germanie to Gods Spirit Spiritus Caluinianus est spiritus melancholicus What doe they lesse then blaspheme while they thus speake What when Gods Spirit promiseth r 1. Pet. 1.8 ioy vnspeakeable and glorious when Christ tels vs of ſ Ioh. 16.22 ioy that shall neuer be taken away PAVL that as well ioy as holinesse is the t Gal. 5.22 fruit of the Spirit shall wee dare thus to speake And is it no ioy that Gods children feele in pardon of sinnes peace of Conscience hope of glory See them u Rom. 5.3 ioying in afflictions triumphing in death professing more x Psal 4.7 sweetnesse in experience of Gods fauour then Epicures find in all pleasures the world can afford them This I adde more A profane Epicures heart is neuer free from sorrow either in sense or expectation or in the cause Salomon said not for nothing y Prou. 14.13 In the middest of laughter the heart is heauie Suddenly they are surprised with the z Dan. 5.6 terrours of death and iudgement or if they feele not yet they feare or if any haue so put from him all sense and feare of euill so much the more cause of sorrow and lamentation hath he because God hath hardened his heart that he may destroy him I say as DAVID a Psal 34.8 Oh taste and see how gracious the Lord is make experiment but a while in holy Religious courses I am deceiued if thou change not thy mind and say as SALOMON Of all other laughter and ioy b Eccl 2.2 it is madnesse Sure it is the ioy of Gods Spirit is not knowne but by experience which made Paul say c Phil. 4.7 It passeth all vnderstanding none but he that feeles it knowes the comfort of it Something wicked men imagine thereof partly by that they see in Gods children partly by sense of the contrary in themselues which made BALAAM d Num. 23.10 wish to die the death of the Righteous But the thorow vnderstanding of it is not gotten but by experience I beseech you seriously thinke of it and let not Satan by this idle suggestion depriue you of saluation It is a true saying of that Ancient Religio is lata though not dissoluta And as true that by changing our courses we lose not our ioyes but exchange them Transitory fading earthly ioyes for e 1. Pet. 1.8 ioy vnspeakeable glorious and that fadeth not away Or if this mooue not thinke of him that said A time will come when they must f Luk. 6.25 waile and weepe that feared not before the Lord and what Iob hath The g Iob 20.5 reioycing of the Hypocrite is but short they spend their dayes in wealth and iollitie and h Iob 21.13 in a moment goe downe to Hell What weeping and wailing shall there be amongst Epicures at the last day when they shall see ABRAHAM ISAAC IACOB and all the Prophets and righteous men i Luk. 13.28 admitted into Gods Kingdome and themselues shut out of doores Secondly As it serues to animate Gods children to continue their holy courses attended with ineffable ioy so withall to checke their needlesse framing of griefe and perplexitie to themselues after a
sanctified may haue their pauses yea also their declinatiōs But sure it is true for the ordinary They that are planted in the house of God are fat and flourishing and p Psal 92.13 14. bring foorth more fruit in their Age. Now God be mercifull to this declining Age this slowbacke or rather backe-sliding generation How many gracious Sermons haue we heard the fruit whereof we neuer yet tasted And where is the man amongst many that can say his proceedings are answerable to his time and standing in Grace and thinkes it not well with him that hee holds what he first receiued in knowledge and obedience How many are of the mind to befoole themselues for their ancient zeale and strictnesse in holy practices Yea which a mans heart would bleede to thinke on how many carried away with the errour of the wicked haue fallen from their wonted stedfastnesse Enlarging their Conscience to swallow vp such sins in commō practice the thought whereof they once trembled to admit Seriously and betimes thinke of these things q Reuel 2.5 Remember whence ye are fallen and doe your first workes Iealousie of our gracious estate it is iust ynough that ariseth from our pawsings more that issues from our declinings The man truely sanctified God calles continually out of the power of darkenesse Thirdly To these adde continued carefull vse of meanes that God hath sanctified to worke growth and continuance in Grace Word Sacraments Prayer exemplified in the r Act. 2.42 Conuerts of Ierusalem Dauid c. See also 1. Pet. 2.1 Prou. 8.34 They are dangerous conclusions taken vp by some I hope it is through their ignorance Suppose hearing is good at all times not so necessary after a man hath felt the power of the Word to conuert him such an one by priuate studie may sufficiently further his progresse in sanctitie though publike meanes be neglected A proud and cursed conclusion The ſ Heb. 10.25 26 high-way in the practice of it to Apostasie had these men wisdome without flattery to examine their owne state how sensibly might they perceiue that if they lose not what they had receiued yet they grow not as others that wait at the gates of wisedome They haue cause to be iealous of their soundnesse in sanctitie who are thus indifferently affected to publike Ministery VERS 25. Brethren Pray for vs. THe third particle of the conclusion wherin the Apostle prayes the helpe and comfort of the peoples Prayers In it obserue first Pauls modestie secondly the peoples duetie Pauls modesty in that being so worthy an Apostle so excellently gifted aboue the ordinary yet requires the assistance of the peoples Prayers Where we may notice How men of greatest gifts may yet reape comfort by the Prayers of meanest Saints For which cause is Pauls so often intreaty of that fauour from Gods people See Ephe. 6.19 And if we consider First how impartiall the Lords respect is to all his Saints Secondly how he delights to oblige vs each to other in the body of Christ Thirdly How much hee reioyceth to haue thankes for his blessings returned from many Fourthly what coldnesse may ouertake the greatest when there is feruour in the meanest this will easily appeare First t Psal 145.18 God is rich in mercy to all that call vpon him in sinceritie and truth giues as soone to the meanest as to the greatest u Iam. 1.5 without exprobration It is an opinion arguing too much ignorance of GODS Nature and Loue to thinke Prayers receiue their value from the excellencie of our Gifts The cause of audience is no gift in vs but First the Mercie and Promise of God Secondly The merit and intercession of Christ which equally belong to all the Lords people Neyther may wee thinke the Lord takes pleasure in fluent speech or Rhetoricall ornaments of Prayers Firmenesse of beleeuing feruencie of affection much more please God then all other adiuments and helpes whatsoeuer which may be as great in men otherwise meanly gifted as in those whom in other indowments the Lord hath preferred before many Secondly Besides the Lord delights by all meanes to make vs each beholden to other What Paul speakes of the body Naturall is as true of the Mysticall The head cannot say to the foote x 1. Cor. 12.21 22. I haue no neede of thee Nor the principall members in Christs Body that are as Hands or Eyes to the Church to those that are as low as the feete I haue no need of you So hath God dispensed his gifts in all kindes that euery one hath in some respects his preeminence aboue another Which made Paul say We should euery man thinke another y Philip. 2.3 better then himselfe Non minùs verè quà m humiliter as Bernard glosseth because in some gift or other at least in the measure or vse another may be a better to vs. One perhaps prayeth in better termes another with more faith to bee heard a third with more sense of wants and ardencie of desire If none of these yet may the Lord of purpose denie that to the Superiour which he grants to the Prayer of the Meaner that by all meanes hee may cherish a louing respect in the greatest towards the meanest of his Saints Thirdly Moreouer It is that the Lord much reioyceth to haue the prayse of his mercie celebrated by the mouthes of many Saints Blessings intended to singulars he will haue begged by many that for the bestowing he may reape thankes from many That made Paul desirous to haue his deliuerance obtained by the Prayers of many That as it is procured by many z 2. Cor. 1.11 so thankes may be returned from many to God the Author of the blessing whilest euen in single blessings bestowed on singular persons many yet may see the louing kindnesse of the Lord in attending to their Prayers Fourthly Finally The greatest of Gods Seruants oft feele remissenesse of their feruour as in other Offices religious so in this of Prayer The Lord withdrawing the liuely vigour of his Grace whether to preuent or chasten Pride or to correct Ingratitude and Licentiousnesse for what cause soeuer The greatest may obserue their deuotions keepe not alwayes the same pitch of feruour sometimes prosperitie distracteth sometimes extremitie of anguish ouer-chargeth affection perhaps as befell Dauid in particulars of grosse sinne we are ouertaken to the grieuance of Gods Spirit of Grace and deprecation in the greatest whereas in the meaner where is more feare and humilitie through conscience of infirmitie they abide in their ancient vigour In which case who sees not how helpfull to the greatest the Prayers of the meanest may be And it giues iust occasion to notice that cursed policy Vse 1 of the Church of Rome whereby as one meanes they grew first to ingrosse the Reuenewes of Kingdomes where they once gate footing It was pretence of daily Prayers to be made in behalfe of their Benefactors And that as they bare people in hand by
Graces they are that all Saints exercise yet as their callings are distinct so are the imployments wherein they vse them The same Diligence Fidelitie Courage all Gods people in their places and callings exercise though the acts wherein they are exercised are as their callings distinct Suppose then thus that in receiuing the Word this people were Imitators of Christ and their Ministers because what Courage Constancie Resolution they shewed in preaching these expressed in entertayning and maintayning the Gospell And this kind of imitation wee may vse in the extraordinary actions of the Saints Abraham at Gods command is n Gen. â—â— 10 readie to sacrifice his sonne In the particular thou mayst not attempt to imitate yet learne from Abrahams example thinke nothing to deare for the Lord that he shall call for Yea in this kinde worst men may bee our patternes o Luke 16.8 9. Children of this World are wise in their generation to prouide against time of necessitie bee thou as wise to prouide for euerlasting Tabernacles by liberall dispensing the vnrighteous Mammon The Deuill said Father Latimer is a diligent Bishop neuer idle in his Diocesse if we learne not of God for shame let vs learne of the Deuill to be watchfull and painfull in our charges Thus then by reuiew of the Text mee thinkes I see the Apostle desiring rather to expresse the Antecedent or moouing cause to this imitation It was their receiuing of the Word After they had receiued the Word they became followers of Christ and his Saints The note thence is this Obser We may neuer expect reformation of the people after Gods Image shining in his Saints till such time as the Word findes admittance with them how can we this being the p Ioh. 17.17 truth whereby they are sanctified The mightie weapons whereby q 2. Cor. 10.4 5. high things and thoughts are captiuated to the obedience of Christ That two-edged r Heb. 4.12 13. Sword that pierceth to the discouerie preuaileth to the killing of our corrupt inclinations That vehiculum Spiritus Å¿ Gal. 3.2 by which all grace is conueyed into the heart Of receiuing or admitting the Word of God there are fiue degrees First when it is so farre giuen way vnto that men are content to giue it the hearing t Mat. 13.19 though without care or regard to be acquainted with the Mysteries it reueales Accordingly wee see it vanish as a confused sound into the ayre so that though there be u Isai 28.10 line vpon line precept vpon precept here a little and there a little yet neuer descends it so low as the x Mat. 13.20 vnderstanding to worke so much as speculatiue knowledge of that it teacheth Secondly when from the eare it passeth to the vnderstanding and the minde conceiues the sense which that sound presents vnto it Thirdly when the mind is so farre preuayled withall that it assents to the truth of what it vnderstands Fourthly when the affections embrace it as delightfull and pleasing Fiftly when the heart and conscience giue way to the prescripts thereof and suffer it to sway them to obedience receiuing it into y Luc. 8.15 an honest and good heart and bringing forth fruit with patience In these steps of receiuing and admitting the Word degrees may be distinguished these generals only I commend to bee meditated as amongst Hearers wee shall easily see them exemplified subordinate they are all each to other Subiection of Conscience requiring the wils persecution of the conceiued goodnesse of the Word Persecution Faith of the truth and goodnesse Faith Knowledge Knowledge attentiue Audience By these steps is wrought that reformation of Gods people after his Image shining in his Saints Vse My hearts desire and Prayer to God for his people is on this occasion that hee would z Acts 16 14. Col. 3.16 open their hearts to attend to what God Word speakes and so to attend that it may dwell plenteously in them ruling in their hearts as the Centurion in his house then might we expect Righteousnesse to flourish out of the Earth and abundance of Peace so long as the Sunne and Moone indureth But so long as that is true of vs that the Lord complaynes of by Hosea He a Hos 8.12 hath written vnto vs the great things of his Law and they are become a strange thing vnto vs whiles we turne our eares from hearing the Law and scorne to haue conscience controlled by the Word of God I shall neuer wonder to see Christians become Pagans in their liues so farre from the liues of Saints that Heathens in comparison may seeme Saints to our people Labour there hath beene much for reformation amongst vs hee is blind that sees not the labour necessary the errour is only in the things to be reformed which would GOD we did not so limit to Rites and Ceremonies that they forget the more necessary in life and manners Audactèr dicam our Ceremonies cannot bee halfe so Popish as mens liues are Paganish neither sauours our Church of Superstition but some of our people strongly of Atheisme and Irreligion What maruell when as the Word of God hath scarce come so much as in a confused sound into many corners of the Land and euen to this day they haue seene the misery of Israel to bee without a teaching Priest High time it is for IEHOSAPHAT to disperse b 2. Chro. 17.7 8 Leuites into the Cities of Iudah before Atheisme quite ouergrowes I should then hope through GODS mercy to see our people walke as becommeth Saints And neuer thinke Saints dead whiles I saw their practice reuiued in our people There follow amplifications of their fact in receiuing the Word of God first by the hindring cause of entertayning the Gospell which with holy resolution they learnd to contemne and on hardest termes receiued the Word in much affliction That circumstance addes much to their commendation The rule is true which this Text occasions vs to take notice of Obser Christian practices are neuer mâ—â—â— commendable then when they are holden against impediments In dayes of ease what c Mat. 13.20 21 Hypocrite giues not way to the Gospell the Encomium of Disciples is d Luk. 22.28 29 to abide by Christ in his temptations The Glory of the Angell of Pergamus is this e Apoc. 2.13 that dwelling where Sathans throne was in dayes when ANTIPAS Gods faithfull Martyr was slaine yet hee had not denyed his Name Truth is what comfort hath man in any dutie till in it he may see something wherein he goes beyond an Hypocrite f Hest 8.17 what Persian so prophane that becomes not a lew to enioy their freedomes and prerogatiues with hardest termes to entertaine the Gospell The Gospell with persecutions is the priuiledge of Israelites indeed The Argument is strong for Iobs vprightnesse against Satans cauils when the fence remooued which Sathan suggested to bee the hold-backe from Blasphemie g Iob 1.10
11 22. hee still continues in the feare of God To loue naked Pietie is no small signe of integritie how much more to embrace and harbour persecuted Religion Vse Our Touchstone let it be for tryall of integritie wee haue most of vs giuen the Gospell entertaynment so far as to become Professors and Hearers of it no maruell the times are times of peace and with vs it is iustly matter of infamie and penaltie to denie it audience But thinke you if the Lord should send his fiery tryall amongst vs as to our forefathers he should finde faith on earth loue of his Truth in our people how many haue we mincing the matter and setting the Lord his limits in matter of Religious Profession and Practice so farre as may stand with their reputation so farre are they for the Gospel but what if thy Credit and Gods Truth come into ballance shall thy Reputation sway more then loue of the Truth h Mat. 8.34 Gadarens I dare say had as much truth of Religion as thou Some Pharises more whose defect yet is noted in this that they i Ioh. 1â— 42 43 loued the prayse of men more then the glory of God What should I speake of those whose professed resolution is to burne for no Religion which is to say they are of no Religion starke Atheists in life their Religion meere Policie a seruing of Times rather then of the Lord for whom is reserued the k Jude vers 13 blacknesse of darknesse for euer A second circumstance of their fact amplifying their prayse is the ioy they felt and manifested in receiuing the Word with those harsh conditions it was tendered vnto them in much affliction with ioy of the holy Ghost Obser In our passage to the particular amplification of their prayse me thinks I see offred to our notice Difference of rankes amongst men giuing way and entertaynment vnto the Gospell First in the first we may range l Matt. 13.21 our Temporaries or rather Temporizers that seeing they sayle secundo flumine all things running current for the Gospell are carryed full sayle to the profession of Faith whom yet the least note of reproch euen Thou m Matt. 26.69 art of Galilee makes readie to denie and abiure the Truth Secondly farther they goe whom reproches the least afflictions daunt not and yet when the least spoile of goods or hazard of libertie comes toward them as Pauls Associates n 2. Tim. 4.16 forsake vs betray as much as in them lyeth the cause of Truth Thirdly there are Paul intimates amongst hypocrites some halfe-Martyrs in much affliction receiuing the Word much first for varietie Secondly for greatnesse Haue yee suffred o Gal. 3.4 so many things in vaine p 1. Cor. 13.3 If I giue my body to be burnt and haue not loue his Hypothesis puts nothing yet halfe intimates conuiction of iudgement may be so strong for truth the terrours of the Almightie so forcible with Conscience in some Beleeuers that death may be submitted vnto rather then the Gospell denyed by such as whose hearts were neuer warned with loue of God and his Truth how tremblingly and with what griefe of hart suppose ye come such to suffer whom feare only of greater torments succeeding death in case of denyall makes to swallow vp inferiour feares of bodily tortures and constant in auowing the Truth Fourthly yea amongst Hypocrites may bee found men ambitious of suffering ioying in the Truth in afflictions perhaps for Truth sake that Hypocrites q Mat. 13.20 ioy in the Word our Sauiour is witnesse The Lord by Ezechiel tels of some to whom hearing of the word taught by the Prophet was as melodious r Ezech. 33.32 Musicke The nouelty perhaps affects them as Athenians or the deepe Mysteries as curious scioli or the promises mistaken to bee absolute as Carnall Libertines Why not afflictions also for Truth as Mercenaries in respect of the rewards promised or as seeming pledges of sinceritie as men willing to bee deceiued or as meanes to procure fame of constancie and courage as ambitious Certainly Paul more then intimates that such feele the Å¿ Heb. 6.5 powers of the World to come As the desire of beatitude is naturall though what it is or how attayned Errours are infinite so the knowledge and faith of true blessednes may worke maruellously in men vnregenerate and after a sort sweeten afflictions vnto them out of naturall grounds such as are t Num. 23.10 desire and hope to haue share in heauenly happinesse at least out of carnall ambition to leaue behind them fame of constancie and Martyrdome in the Church as Heathens out of like desire to be immortall in the mouthes of Posterity deuoted themselues and ranne headlong into the iawes of death to be enrolled amongst the Fathers and Tutors of their Country Fiftly where then lyes the point of this peoples commendation that they receiued the Word First in affliction Secondly in much affliction Thirdly with ioy Fourthly and that of the Holy Ghost so is that ioy termed that is ministred by Gods Spirit and thus differs for that naturall carnall or secular ioy of Hypocrites vnder the Crosse The grounds of it are spirituall such as are First that Christ and u Phil. 1.12 13 14 20. his Grace shall bee magnified in vs. Secondly that good that comes to the Church of God by our sufferings as First confirmation of weakelings Secondly occasioning aliens to enquire into the cause of truth and after a sort preparing them to embrace it Not but that the x Heb. 12.2 ioy set before vs and the hope of immortalitie furthers our ioy in afflictions and sweetens to GODS Saints the sowre of the Crosse but that they see some further good which more or as much affects them as their owne comfort and saluation Vse The large application of this point I spare as halfe impertinent to these dayes of Peace wherein taking vp of the Crosse to follow Christ is amongst those duties in casu which it sufficeth vs to performe praeparatione animi in the readinesse of minde howbeit it shall behooue vs to examine how wee stand resolued in case the Lord should call vs to suffer for his Name and how grounded our resolutions are How we are affected in the pettie y Gal. 4.29 persecutions of Ishmael the only tryall almost any of vs are called to endure Cushites how many are there amongst vs alike minded for Religion z 2. Sam. 16.18 as Cushi in matter of Politie Their wisedome is to ioyne themselues to the preuayling side Madnesse they thinke it to dye for any Religion Subordinate Religion and all to Policie making it a very Pedissoqua a Lackey to their Couetousnesse Ambition Epicurisme yea measuring truth of Religion by more or lesse auayle to compasse their proiects of prosperitie as if Christ had changed his Cognisance and the Crosse were no longer the Badge of a Christian but temporall felicitie the surest marke
of the Church What should I speake of our murmuring vnder the Crosse and quarrelling at the dispositions of GODS Prouidence as if that endlesse Wisdome had beene ouer-seene in ordering vs by a Acts 14.22 tribulations to enter into his Kingdome A Strawberie way to Heauen had beene much better and the greene Meddow in Cebes his Table then these thickets of bushment and ascent of craggie Rockes that lead to vertuous happinesse I confesse we haue many ambitions of suffering ioying in tribulations for the Catholike Cause and that which some call the cause of the Gospell Who maruels when they haue thē sweetned to the sense of carnalitie by them their portion is made fat and their meat plenteous Prisons they find affording more meanes of enlarging their Temporalities then houses of greatest freedome or Pulpits of largest Elbow-roome In none of these find I a sample to this patterne yet are there I doubt not but can say they ioy in tribulations because they see glory comes to GOD by giuing testimonie to his Truth and good to his Church by confirmation of weakelings Obser The particular now followes In much affliction with ioy c. So true is it that Gods Word receiued with an honest and good heart brings with it sweetnesse enough to digest all the sowre and bitternesse of afflictions that attend it compare Psal 119.50 Vse And oppose it to the delicacie of flesh and bloud and that scandall of the Crosse deterring many after conuiction to embrace the faith Obser Note herewithall the difference betwixt afflictions for sinne and persecutions for Righteousnesse those are iustly Deboras these seldome or neuer want their comfort vsually are attended with ioy and reioycing As b 2. Cor. 1.5 our afflictions abound so also our comforts if not in sense yet euer in the cause How many causes of Ioy bring they to the soule First we are hereby conformed to c Mat. 5.12 Heb. 2.16 Iohn 15.19 1. Pet. 4. the Prophets and righteous men that haue gone before vs yea to the Prince of our Saluation Secondly they are pledges to vs of our d Acts 5.41 choosing out of the World and of our walking with a right foote to the Gospell Thirdly of our more then ordinary Grace e Rom. 3.4 wee are in with our God when he chooseth vs to be his Champions Fourthly meanes of how many gracious gifts their exercise at least and confirmation and increase Fiftly yea f 2. Cor. 4.17 worke to vs after a sort that inualuable Crowne of Glory What coward may not this encourage to resolution vnder the Crosse his comforts are proportioned to his afflictions Gods loue is neuer more plentifully g Rom. 5.5 shed abroad in our hearts then in our afflictions for righteousnesse to say truth what should dismay vs Is it loue of ease that is carnalitie Doubt of successe that h 1. Cor. 10 13. is infidelitie suspition of weaknesse we know who hath said his i 2. Cor. 12.9 Grace shall be sufficient and he perfits power in weaknesse Prouided alwayes as Peter giues the caution or cause of suffering be good If we suffer k 1. Pet. 4.15 as euill doers if but as busibodies what thanke or what comfort haue wee if for the Name of Christ happy are we Verse 14. the Spirit of the glorious God resteth vpon vs. It is not the paine but the cause that makes the Martyr said the Martyr Cyprian Not to bee reuiled or imprisoned to lose liberty liuing no nor life sorts vs to Prophets that were before vs except perhaps Priscillianists and Donatists and Trayterous Iesuites may be thought consorts of Prophets but to suffer as Prophets for l Mat 5.10 Righteousnesse I know some men ambitious of suffering I aduise them to prouide that their cause and calling too be warrantable I cannot else warrant them comfort in their afflictions I should tremble at the crosse layd on mee for sinne and bee iealous of my strength yea in the best cause where I had needlesly thrust my finger into the fire yet would hope m 1. Cor. 10.13 of issue to be giuen with the temptation where I see good cause and calling to suffer for I know Him faithfull that hath promised VERS 7.8 So that yee became ensamples to all that beleeue in Macedonia and Achaia For from you sounded out the Word of the Lord not only in Macedonia and Achaia but also in euery place your faith to Godward is spred abroad so that wee neede not speake any thing THE connexion framed by others I motion not thus I conceiue the Apostle amplifies their faith and patience by the measures thereof such were their proceedings therein or rather such the specialtie of Gods fauour in the distribution such that though they came after others to Christ yet became they presidents to their precedents so richly endowed that it might well beseeme their Ancients to make them their patternes The amplification stayes not there but addes mention of the Churches whom they had out-stript All that beleeued in Macedonia and Achaia And because it might seeme strange the notice of a Church so newly planted should so farre bee divulged a greater wonder Paul mentions no wonder but truth In euery place where he came heard he report of their Faith though further remote then Macedonia their Countrie and their Neighbour Region Achaia The particulars of their commendation here touched are these First their precedencie in Faith to their Ancients the Churches of Macedonia Secondly the famousnesse of their gracious estate and practice Thirdly their propagation of it to others Types In gracious practices it is not enough to be followers and of the company but we should striue to become precedents and Presidents vnto others In Religion it should be who may goe formost That was the blessed state of Iohn Baptists times the n Matt. 11.12 Kingdome of heauen suffered violence and the violent tooke it by force it was who might throng first in for a share in the Gospel As Souldiers at the surprizing and ransacking of some wealthy Citie where the prey is made free striue who may come first to the spoile so was it in Iohns dayes for this rich treasure of the Gospell so should it be now S. Paul for common gifts giues charge to striue that wee may excell And weigh these Reasons First good and euill things haue their measure of graduall quantitie according to the greatnesse of their effects An euill thing the more it hurts the more euill it is and more damnable in the Ring-leader A good thing the more it profits the better and more beneficiall to the first beginner It much amplifies the prayse of Corinthians compassion that they were so forward because their o 2. Cor. 9.2 zeale had prouoked many Secondly God hath pleased for our encouragement in this kind to expound vs different measures of heauenly rewards to be proportioned to our measures of grace and exercise thereof that
though none want his fulnesse yet euery ones glorie is not alike abundant The Disciple hath p Matt. 10.41 a Disciples reward The Prophet the reward of a Prophet as discrepant in the measure as is excellently the imployment and worke of a Minister aboue that of a Hearer * Bernard in Psalm Qui habitat serm 9. Sit licet elatis pariter omnibus vnus idemque denarius vitae reddendus aeternae at in ipsâ tamen sicut stella à stella differt elucitate alia claritas solis alia claritas Lunae alia Stellarum sic erit resurrectio mortuorum quamuis domus vna diuersae tamen in ea sunt mansiones vt videlicet quantum ad aeternitatem sufficientiam qui parum non minoretur qui multum non abundet quantum vero ad eminentiam discretionem meritorum vnusquisque accipiat secundum suum laborem ne quid omnino pereat quod in Christo sit seminatum Thus hath the great God of heauen beene pleased to excite our dulnesse but behold a cursed modestie no where more frequent then in gracious practice wee still looke for a Leader that may first giue the aduenture are both to be singular or ouer-forward in goodnesse And they that in all other things like euen enuious emulation in Grace and Pietie loue not to be emulous In Riches whose couetousnesse desires not eminence in honour what Haman would not be a transcendent euen in lewdnesse men striue for peerelesse excellencie It is a glorious stile amongst Drunkards to be King of Good-fellowes onely in Grace any modicum is thought sufficient here onely wee feare a nimium q Eccl. 7.16 to be iust ouermuch August in Epist 144. Humanam dico propter infirmitatem saith Augustine paraphrasing that place This preariseth the Apostle as hauing more to say had the people beene able to beare it for we owe more seruice to righteousnesse then men vse to affoord vnto sinne How happy were wee if the streame of our ancient desires and paynes to sinne were carryed in any measure of proportion to righteousnesse But how iust is the taxe laid on vs by our Sauiour r Luk. 16.8 the Children of this world are more wise more eager more any thing in their generation then the children of Light It is true I confesse which perhaps is the hold-backe the best measure of sound grace is sauing the meanest place in Gods Kingdome happinesse al sufficient yet take this with you hee hath no grace in soundnesse that thinks he hath sufficient nor shall hee find any place in that house of so ſ Ioh. 14.2 manifold Mansions that striues not to t 2. Pet. 3.18 grow and excell in Grace and in the knowledge and obedience of our Lord and Sauiour To whom they became Types is next expressed To all that beleeue in Macedonia and Achaia that as appeares by their description here were in CHRIST before them Obser So ofttimes it falls out that the latter in conuersion becomes the more excellent in Christian practice Subitus calor longum vincit teporem Hier. ad Paulinum de institut Monachi that it may haue place here that our Sauiour said There are first which shall be last and last which shall be first As in a race ofttimes he that sets out last outstrips the forerunner and comes before him to the Goale PAVL last called to Apostleship yet not inferiour to the chiefe Apostles in measure of gifts u 1. Cor. 15.9 10 in labours much more abundant DAVID vaunts not himselfe but magnifies the power of GODS grace in his vse of the meanes when hee professeth he was become x Psal 119.99 Nouissimus in ordine primus in meritis est Hier. quâ supra wiser then his Teachers and of more vnderstanding then they that were his Ancients Reasons are some in the foregoers that cast them behinde perhaps First their high-mindednesse and conceit that they haue alreadie attayned whence issues neglect of meanes sanctified to their establishment and growth in Grace Wee haue seene Nouices in Religion Smatterers in diuine Knowledge presently become Teachers of their Teachers scorning the Ancient stile of Gods people to be termed Disciples they heare not to learne but to iudge as Criticks onely and Censors of their Ministers maruell not if GOD plague such pride permitting them to decayes for his profession it is to y Iam. 4.6 resist the proud and to adde grace to the humble Secondly withall they may be obserued for insolent and contemptuous carriage towards their Inferiours in gifts and disdayne no lesse then scornefull towards them yet left in the power of darknesse Thirdly and lastly bearing themselues as men made perfit and contented with that which they haue alreadie receiued so respecting what they haue come vnto that they forget z Phil. 3.13 14. pressing towards the marke Secondly in the After-commers thus First the greater loue of God seene in pardon of sinnes so long continued whence issues greater ardencie of their loue to God and zeale to doe him seruice For they that are truely penitent after they thorowly haue a feeling of their former sinnes forgiuen become more thankfull to the Lord for his mercies all the daies of their liues they a Luk. 7.47 loue much because many sinnes are forgiuen them Experience hath oft found the viler man before calling and he that hath most earnestly persecuted the Saints of God and the true Professors of the Gospell of Iesus Christ in proofe the most feruent when God hath once touched and turned his heart Secondly perhaps also that addes spurres to their progresse their late taste how b 1. Pet. 2.3 gracious the Lord is whom now they feele so sweet that they thinke they shall neuer be satiate with the pleasures of his house Thirdly And the LORD whose disposition this is would shew himselfe an absolute LORD of his gifts bound to none no not for good vse of gifts receiued saue onely by free promise that also wee may see the measures of Grace are in him absolutely to dispose when as hee giues to the c Mat. 20.14 15 last as much perhaps more then to the first Vse 1 What euer the reasons be the thing we are sure is true and haue cause for our particular many of vs to lament inasmuch as the cause of our casting behind is so apparent in our selues How many haue wee seene at first entrance into Christianitie peerlesse for pietie and strict care to depart from euill now befooling themselues for that too much precisenesse in moralities and halfe of the mind it was a delusion of the Deuill Once thinking the best decking of womanhood d 1. Pet. 3 4. Meeknesse and Humilitie now doting vpon toyes and garish trifles in apparell repenting that euer they carryed face of the Daughters of Sarah Desirously imbracing all oportunities of hearing now as Felix in his trembling e Act. 24.25 putting it
like temptations Secondly Satans vnlimited impartial malice sparing none no not the greatest when once the Lord shall say vnto him a 1. Reg. 22 2◠Goe and preuayle Lest the Tempter had tēpted you The Tempter an Epithete of b Mat. 4.1 3. Satan as some say in respect of that first tentation as others because he hath made it his proper office and it is his ordinary practice to tempt Where the question fals in whether it be the propertie of Satan onely to tempt vnderstand it not of temptations c Gen. 23.1 of tryall but of seducement which Augustine cals the noxious or hurtfull temptation There bee that thinke it so the propertie of Satan to tempt that it agrees to no person or thing besides saue as it is Satans instrument Aquin. part 1. quaest 145. art 2 that though men tempt instrumentaliter the world materialiter yet efficiently the Deuill onely is said to tempt they alledge this Text for proofe But how said IAMES A man is tempted of his owne d Iam. 1.13 concupiscence our Sauiour Out of the e Mat. 15.19 Bernard in Cantic Serm. 32. heart ascend ill thoughts though the Deuill rake not in that puddle Bernard there is morbus mentis as well as morsus Serpentis There is malum innatum as well as seminatum There are ill thoughts which are partus cordis besides those that are seminarium hostis Yet is the title in a sense peculiar to Satan because he is the Tempter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe or principall Tempter or because all sinnes and temptations come at least indirectly from the Deuill in as much as by him was procured the deprauation of Nature so that to him as to the first cause may all noxious tentations be resolued Whether the only or the principall a f Mat. 4.3 Tempter wee are sure he is See wee first what it is to tempt Secondly parts of Satanicall temptations Thirdly kindes Fourthly reasons To tempt in this sense taken intimates an endeuour g Iam. 1.13 to draw our hearts from God and to entice to disobedience The parts of temptation are three First Suggestion the casting of euill thoughts into the minde as into h Ioh. 13.2 IVDAS his heart the Deuill threw that thought to betray his Master Secondly perswasion the pressing of the suggestion with some reasons that may perswade the minde to approoue incline the will to consent to that euill as good The suggestion is after a sort the conclusion the perswasion the argument to enforce it Example i Gen. 3.5 Eate the forbidden fruit is the suggestion to Eue Ye shall bee as gods the perswasion k Mat. 4.6 Cast thy selfe downe headlong the suggestion The Angels haue charge to keepe thee the perswasion And it is vrged first sometimes by way of inticement as when by promise of some good that giuing way to the suggestion drawes with it we are allured rather then terrified as the euill spirit in the mouth of Ahabs prophets vndertakes to l 1. King 21.21 entice him by promising prosperous Voyage to Ramoth Gilead Secondly Sometimes in way of terrour as when by expounding some fearefull euill he labours to draw from vs consent to his suggestions Thirdly The last part of Satanicall temptation is instigation The instant and importunate vrging of the suggestion giuing no rest till he hath procured consent if it be possible Satan m 1. Chro. 21.1 prouoked DAVID to number the people It seemes hee was not satisfied with once suggesting or perswading that thought of Pride but with instance againe and againe renewed pressed onwards to execution So find wee often a kinde of importunitie in vrging temptations The kinds follow they are diuersly distinguished first ex modo First Some are immediate wherein Satan vseth no instrument in tempting as in that of our Sauiour Secondly Some mediate wherein men or women are vsed as his instruments so tempted he Adam by Eue Ahab by false prophets Thirdly Some mixt as wherein perhaps the suggestion is from Satan immediately the perswasion or instigation by his instruments Secondly Ex euentu by their issue some are effectuall some ineffectuall temptations Effectuall wherein he preuayles more or lesse Ineffectuall wherein he preuayles not as in our Sauiour n Gen. 39.10 Ioseph c. Reasons of tempting in respect of Satan First His enuie at mans possible felicitie through enuie of the Deuill came sinne into the World Bern. de aduentu Serm. 1. It is Bernards opinon that man was created to supply the defect of Angels in Heauen and to repayre that breach that their fall had made in the heauenly Ierusalem Satan enuying vs that happinesse labours by temptation to draw vs from it Secondly The blinde malice and spight wherein hee is carryed against God and his Christ The sense of torments which hee indures makes him oppose as much as may be whatsoeuer is glorious to God as is the obedience and saluation of his Children Reasons of GODS permission if any aske though it should suffice vs to know the Lord keepes the hooke in his nostrils and wils nothing of his Children but what he ouer-rules to their good yet probably these may bee alledged First o 2. Cor. 12.7 To humble his Children and preuent Pride and securitie Secondly That Christ not only in person but in his members may conquer Satan Thirdly That the equitie of giuing p Iam. 1.12 vs the crowne of life may appeare to all What euer the Reasons are Satan wee are sure hath his imployment in temptation Vse On this ground is our Sauiours inference To q Mat. 26.41 watch pray lest we enter into temptation The parts of the prescript are two First Watchfulnes implying First expectation of tentation It is no small aduantage giuen to Satan to promise our selues immunitie from his assaults thence is it that in the conflict wee are found vnprouided for resistence Tertull. de orat Tertullian of the Disciples Adeo tentati sunt Dominum deferendo quia somno potiùs incluserunt quà m orationi If euer we haue rest from Satans temptations it is onely to aduantage himselfe through our securitie Hee left our Sauiour r Luke 4.13 for a season but for a season to teach vs after one tentation to expect another and neuer to be secure of so dangerous and watchfull an Aduersary Secondly Circumspection diligent heed-taking to our selues that wee giue no occasion of ſ 1. Cor. 7.5 aduantage to the Tempter The second part of the prescript is Prayer aduised because of our infirmitie I dispute not the question whether it be lawfull to pray freedome from all temptations Truth is it is vtterly vnlawfull to pray generall immunitie exemption from particulars may perhaps be prayed yet with submission to the will of God Howbeit strength to resist tentation grace to support in temptation our dutie is to pray t 1. Cor. 10.13 Gods promise to grant
And if the Lord for such abominations plagued heathen that knew him not how much sorer vengeance hath he in store for Christians to whom he hath so clearely reueiled himselfe by his Word Their Periphrasis followes Which knew not God The vsuall circumscription of Gentiles as Ier. 10. vlt. Psal 79.6 Gal. 4.8 c. And yet Paul tels vs that to very heathens God had made himselfe knowne k Rom. 1.20 The inuisible things of God his power and Godhead Gentiles were not ignorant of Neuer was Nation so barbarous but had some notices of a Deitie In some of their writings excellent sentences are found expressing the nature and attributes of the Godhead Plato thus describes Deus viuens immortale sibi sufficiens ad foelicitatem aeterna substantia Causa omnis boni in Naturâ Of his prouidence they haue learned discourses extending it to all particular euents euen to permission and ordering of euils notable disputes sending to vphold the iustice of God in that which to many seemes confusion that there be righteous to whom it comes after the worke of the wicked and wicked to whom it falles after the worke of the righteous How reconcile we Distinctions are many First after the meanes Knowledge of God is twofold First by his workes which all Gentiles had Secondly by his word that the prerogatiue of the Church Secondly God is knowne First as Creator so Gentiles knew him Secondly as Redeemer in Christ so they knew him not they were l Ephe. 2.12 without Christ the m Rom. 15.20 Name of Iesus not heard amongst them Thirdly knowledge is of two sorts First one effectuall n 2. Cor. 3.18 that transformes vs into Gods image Secondly the other ineffectuall standing onely in speculation without efficacie and power in the soule and Conscience The summe is By the workes of God they knew him so far as the creatures could reueale him by his Word they knew him not that was the priuiledge of the Church As Creatour and Gouernour of the world they knew him as Redeemer in Christ they knew him not Lastly some imperfect and ineffectuall notices they had of the Godhead such as depriued of excuse knowledge effectuall and powerfull to reforme they had not And hereof would the Apostle be chiefly vnderstood The description conceiue to bee propounded causally The Gentiles liued in the passion of lust no maruell the cause is euident they knew not God Ignorance then is a master a mother-sinne Pull it thou pullest all sin There is no sinne into which an ignorant man in the point where his ignorance lies is not ready to fall See if the Apostle say not is much o Ephe. 4.18 Aliens from the life of God through the ignorance that is in them p 1. Cor. 12.2 they were carried to dumbe Idols as they were led Through q 1. Tim. 1.13 ignorance it was that PAVL blasphemed persecuted oppressed the Church of God That Iewes crucified the Lord of glory A sinne so fertile of sinnes is this of ignorance that the wonder is more to see an ignorant man restrained from any sinne then running into foulest abominations Our indeuour should be the more to come out of this so dangerous a snare of the deuill and as Paul prayes r Colos 1.9 to be filled with all knowledge and spirituall vnderstanding Reasons many haue bene often pressed This of the Apostle let not be forgotten that it is the mother not of deuotion but of abomination That ignorants are kept from grossest sinnes is of Gods prouidence withholding temptations were they tempted no question to them they would run with as great greedinesse as they doe to those wherin they now wallow They knew not God Some knowledge they had of God but ineffectuall to reforme them that knowledge is esteemed ignorance Erroneous and vnfruitfull knowledge is in esteeme as no knowledge in truth no better then ignorance If any man seeme to know neglecting vertues hee ſ 2. Pet. 1.3 is blind and cannot see farre off his knowledge is as no knowledge First in respect of any honour that comes to God all is as one Disobedience whether in ignorance or knowledge dishonours God Secondly in regard of their comfort all is as one no more comfort hath such a man in his t Ioh. 13.17 idle knowledge then the verriest Idiot in his ignorance Learne we that haue receiued to know God to shew the power of our knowledge in holy practice If any say he knowes God and keepes not his Commandements hee is a lyar and there is no truth in him Gods grace hath bene marueilous to vs in the meanes of knowledge happie were we if wee were not defectiue in that that neereliest concernes our comfort But how iustly may wee complaine as Seneca on like occasion Postquam docti prodierunt boni desierunt and we haue learnd to dispute not to liue Disputants we haue many amongst Christians moe then practicke Moralists Curious foules labouring for knowledge onely that they may know and in company of learned be able to mainetaine discourse Oh brethren what auailes it to haue all knowledge though it were Angelicall and not to haue obedience to know as Angels and liue as diuels Can such knowledge saue vs shall it not rather aggrauate condemnation If yee know u Ioh. 13.17 happie are yee if yee doe if ye know and doe not wo worth the time that euer yee knew Gentiles which knew not God So should ignorance bee a sinne peculiar to Gentiles Therefore Gods Spirit so euery where makes it their peculiar description x Iere. 10.25 Psal 79.6 Not to know God As if it were almost the difference specificall discerning Heathens from Christians I could wish it were now with Christians as it seemes to haue beene generally in Pauls time that ignorance were a sinne peculiar to Heathens And that this description did not as well befit our people as euer it did the Heathen But who sees not that it agreeth as well to our multitude as euer to Gentiles yea that many Heathen know more of the Godhead then men that haue long liued in the Church of God bearing themselues as Christians Heathenish Christians or worse then Heathens that haue not learnt of God so much by his Word as Gentiles knew by view of the creatures Of such I dare be bold to say When Heathens and Pagans Turkes and Infidels goe to heauen then shall such Christians y 2. Thes 1.8 as know not God and disobey the Gospel VERS 6. That no man goe beyond and defraud his brother in any matter because that the Lord is the auenger of all such as wee also haue forewarned you and testified A Second particular of sanctification belonging to the eighth precept is here specified prescribing vs abstinence from breaches and violations of iustice commutatiue Wherein considerable are First the sinnes to be auoided Ouer-reaching and fraud Secondly Reasons pressing care to auoid them First of the sinnes which
no bodily creature or qualitie purer a fit Embleme for the sanctity that becomes Gods people wonderfull pleasing and delightfull to sense fitly signifying felicitie Children of Light by an Hebraisme such as to whom God hath granted the meanes of knowledge and sanctification and made them effectuall to your inlightning and sanctification And of the Day It is added to amplifie the blessednesse of their estate There is light in crepusculis the cleare light is that of the Day q.d. God hath beene pleased to graunt you in the meanes and power of them not a glimmering Light and obscure insight into the secrets of saluation but after a sort perfection of grace and illumination so that yee see and see cleerely the things that concerne your peace he hath freed you not onely from the night but euen from the darkenesse of ignorance For the particle of vniuersalitie thus conceiue it First either to haue reference to the meanes of knowledge Secondly or else to be spoken after the iudgement of Charitie Hitherto of the sense The points obserueable here are these First The blessed state of Gods Church now in dayes of New Testament as in other respects so for the plenty clearenes of reuelation and knowledge granted vs by the Gospel I say not God was euer wanting to his Church in a competencie of knowledge but sure it is that light the Iews had coÌ„paratiuely was but as of the dawning ours as the cleare light of the Day Propheticall Scriptures saith Peter are as the light of a o 2 Pet. 1.19 candle shining in a darke place The light we now haue is as that of the Day-starre S. Paul speaking of the mysterie of the Gospel saith It p Rom. 16.25 was hidden from the beginning of the world till these last times What is his meaning Say some From Gentiles not from Iewes Rather thus comparatiuely hidden being neuer so cleerely made knowne to the sonnes of men q Ephe. 3.5 as it is now reuealed to Apostles and Prophets by the Spirit It were long to instance in particulars How are almost all things presented vnto Iewes in cloudie Ceremonies The very maine points of Faith and Saluation taught them almost only by ceremonious resemblances As Paul sayth of them in another respect God dealt with them as with children in their r Gal. 4.2 3. minoritie and non-age not onely in loading them with a heape of ceremoniall rudiments but in the means and measure of knowledge making them all in comparison to vse the Apostles phrase but children in vnderstanding Quest And thinke wee the knowledge of Gods children in these dayes so much exceeding Answ First If we respect the meanes the oddes I dare say is as great as betwixt the Twy-light and Noone-day Secondly if we consider the fruit of the meanes as great is the difference if we shall make the termes of comparison equall I say not euery of Gods children vnder the New Testament exceedes euery of them vnder the Old not euery Minister now euery one then But compare People with People Ministers with Ministers in their seuerall Degrees so I thinke wee shall find it true Some Abraham perhaps a man of extraordinarie spirit might be found amongst them to haue exceeded our People as in Faith so in Knowledge But compare their Vulgus with our many the oddes is exceeding great So not euerie of our Ministers may be compared with their Prophets their gifts and spirit were aboue the ordinarie but compare our ordinarie Ministers with their Priests and Leuites our Apostles and Euangelists with their Prophets and Patriarchs our Light will appeare as the cleare Day theirs but as of the Dawning Vse It instructs vs to thankefulnesse whom the Lord hath reserued for these times of so cleare Reuelation vs especially of the Gentiles in diuers respects A double benefit is therein reached vnto vs. First Consider the Rocke out of which we were hewne our Fore fathers the Gentiles from whose loynes wee all descended Time was when it was the Iewes Priuiledge onely to know God by his Word Å¿ Psal 76.1 In Iurie saith DAVID is God knowne his Name is great in Israel Hee t 147.19 20. shewed his Word vnto IACOB his Statutes and Ordinances vnto Israel he dealt not so with Gentiles neither had Heathens knowledge of his Lawes God by his Creatures made knowne to them his inuisible Properties the vtmost issue and effect of that Reuelation was to u Rom. 1.20 depriue them of excuse Here then if there were no more wee Gentiles haue cause to prayse God for his Mercie Had wee liued in the dayes before Christ a thousand to one wee had perished euerlastingly for want of sauing knowledge of God in Iesus Christ Secondly But see yet a further Blessing layd vp in store for vs. Howsoeuer to Iewes hee then graunted a measure of Knowledge Reuelation and all Grace sufficient for their Saluation yet such a measure as is now vouchsafed vnto vs Iewes themselues though Gods beloued people enioyed not x 2. Cor. 3.18 We all with open face behold the glorie of God shining in the face of Iesus Christ And if this perswade not to thankfulnesse what may Sayth our Sauiour to his Disciples on this ground y Matth. 13.16 17. Blessed are your eyes for they see c. Many Prophets and righteous men haue desired to see the things that yee see and haue not seene them I say not onely in respect of the euents which they beheld onely a farre off and saluted in the Promises but in respect of the measure of Knowledge and Reuelation graunted vs vnder the Gospel Secondly A second vse generall the Apostle makes Rom. 13.12 That the Night being past and the Day at hand we should cast away the workes of Darkenesse and put vpon vs the Aâ—mour of L ght A shame it should be to vs in these dayes of so cleare Light and Reuelation to be found in the deedes of Darkenesse z Eph. 4.17 18. Walking as other Gentiles walke in vanitie of their minds hauing their Cogitations darkened being Aliens from the life of God through Ignorance that is in them And marke it well ye shall see how strongly the Inference flowes from this ground This account we may well make First Our sinnes are now all excuselesse we haue now a Ioh. 15.22 no cloake for our sinnes What will our people plead for themselues before the great Iudge of Heauen and Earth for their Infidelitie Blasphemie Disobedience in all kinds Perhaps as fooles they b Eccl. 4.17 knew not that they did euill or as Paul excuseth the Iewes c 1. Cor. 2.8 Had they knowne they would not haue crucified the Lord of Glorie Now sure if any be ignorant it is because they shut their eyes against the cleare Light of Truth shining vnto them As Paul speakes If d 2. Cor. 4.3 our Gospel be now hid it is hid to them that perish not through defect of meanes but
my deare brethren in your holy indeuours thus comfort your selues Heauen and earth shall passe away but Gods Counsels shall stand Gods appointments are peremptory and he hath ordained vs to obtaine saluation The matter subiect followeth Vs. PAVL then belike knew himselfe to bee within compasse of this ordinance vnto life May wee not thence inferre that it is possible for Gods children to know their election No say Papists and others many except you make your conclusion particular of such as haue Pauls spirit and reuelation It was the priuiledge of Paul men of his ranke to know it and that knowledge they had by extraordinary reuelation Audio But how appeares it by any euidence of Scripture that Paul knew it by any other then the ordinary fruits and effects of election And according to that ground I thinke we may make the conclusion generall that sith all Gods children haue like euidences they may haue also like assurance of election We yeeld they had their priuiledge in the measure and degree of assurance the reason is plaine they had their priuiledge in the measure of common euidences Faith Loue Obedience Sanctity Yet sith the same euidences bee in a measure graunted to Gods children of meaner ranke allow them their measure also of certaine assurance The state of the question thus conceiue of certeintie in assent and perswasion they make three sorts one Naturall which ariseth from demonstration so know wee the truth of principles Another Supernaturall as that first of cleare euidence Secondly of Propheticall vision Thirdly of adherence A third they call Morall arising from grosse and figurall signes probable coniectures inclining our minds to one part rather then to the other as probably or possibly true and this is that measure or degree of certeintie which onely they allow to the ordinary rate of Gods children in the point of their election See we whether a degree of infallible certeintie bee not possible to all First The charge runs generally to all f 2. Pet. 1.10 Concil Trident. To make their calling and election sure and they were wont to cry Anathema to him that shall say Gods precepts are not possible by grace to be fulfilled Secondly Sundry parts of Scripture are penned purposely for this end that not Apostles onely but all Gods children g 1. Ioh. 5.13 might know they haue eternall life Did Gods Spirit misse his end in the inspiration Thirdly The Spirit that searcheth the deepe things of God is giuen to this end h 1. Cor. 2.12 that we might know the things that are giuen vs of God accordingly He i Rom. 8.16 testifieth that we are the sonnes of God Fourthly The fruits and effects of election whence the assurance ariseth take place in all Gods children k Act. 13.48 Faith Hope Sanctification c. What should let to ascend from the effects to knowledge of the cause Fiftly The dueties which God requires in respect of saluation and all acts of his grace thereto tending he exacts of all l Col. 1.13 Thankesgiuing laying downe life for his glory sake that hath so freely chosen and redeemed vs. Sixtly The necessitie of all Gods children requires it in respect first of m Luk 12.32 afflictions secondly of temptations And how can we thinke it the priuiledge of a few Quest Forsooth they tell vs first The heart of man is deceitfull aboue all things who can know it Answ The heart knowes it owne motions their Schoolemen acknowledge a reflection of the mind vpon it selfe The things of man the n 1. Cor. 2.11 spirit that is in man knowes secondly especially o Rom. 8.16 helped by the Spirit of God Obiect There are they say certaine counterfeits of grace so neere a-kinne to the current that euen the wisest may erre in the discerning of them Answ First that proues a difficulty no impossibility Secondly Gods Spirit hath stored vs with Characters and markes of difference infallible Obiect Perseuerance is vncertaine Answ How I wonder when first promised by the Father Secondly purchased by the Sonne Thirdly ratified and p 2. Cor. 1.20 21 22. sealed by the holy Ghost Vse Let vs leauing these Academickes whose profession is to doubt of all things resolue of nothing sith God hath pleased not onely to ordaine vs to life but to affoord vs the fauour to be acquainted with his ordinance q 2. Pet. 1.10 Giue diligence to make our calling and election sure to our selues Euidences amongst many take these two fruits and effects of this ordination to life First r Eph. 1.5 Adoption that gracious act of God the Father choosing vs in Christ to be his children knowne best first by ſ 1. Ioh. 3.1 right pricing and esteeme of this high fauour of God It is something to t Eph. 3.18 comprehend the length breadth height and depth of the loue of God Secondly Crosses sanctified in respect of their vse and fruit the smart common to children and bastards the u Heb. 12.7 11. fruit peculiar to the sonnes and daughters of God Thirdly x 1. Pet. 1.17 filiall feare of that gracious Father that hath chosen vs to be his children A second euidence of election y 2. Thess 2.13 is Sanctification The parts whereof thus conceiue first a care z 2. Cor. 7.1 to purge our selues from all filthinesse of flesh and spirit Secondly a constant endeuour to grow vp to full holinesse in the feare of God The end of the Ordinance followeth amplified by Antithesis Not vnto wrath but to obtaine saluation Not vnto wrath Obser It should seeme then there are some that are ordained to wrath The Collection is ancient and hath allowance euen from some Papists Negando quòd nos posuit Deus in iram affirmationem insinuat quòd reprobos posuit Deus ad iram Caietane As there are vessels of Mercie ordained to glorie so vessels of Wrath a Rom. 9.22 prepared to destruction Obiect That is true say some but prepared they are by themselues not by God Answ First What meanes the Apostle then for clearing of Gods Iustice in this point of Reprobation to flye to the Lords absolute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and power ouer his Clay The Answer had beene at hand to satisfie any mans reason They prepared themselues to destruction God ordained them not to wrath Secondly how apparent is it that the Apostle there speakes of Gods actions onely His Act it is to loue IACOB and hate ESAV to haue mercie and to harden whom he will If that be not plaine enough what say we to that of SALOMON He hath b Pro. 16.4 made the wicked for the day of euill and that of IVDE c Iude 4. Descripti ad hoc Iudicium Touching the cause mouing the Lord whether there be any other then the will of God as the foresight of Infidelitie c. is a question on this occasion not so pertinently disputed The Text leads vs to acknowledge
dayes and meats Such I make no question are some amongst vs in matters of ceremony and indifferency Weake in practice are they who though conuinced of dutie yet through passion or long custome it may be of euill are ouertaken in some sinnes The dutie we owe to such is Support l Rom. 14.1 Him that is weake in faith assume For this the Shepheards of Iudah are heauily taxed m Ezech. 34.4 They strengthened not the weake The duties we owe them comming vnder the generall of Support thus conceiue first n 2. Tim. 2.25 meekest and mildest instruction As Paul though he condescend as farre as may be to their weakenesse yet deliuers grounds of better information and labours to lead them on to greater strength and perfection of knowledge Secondly in things indifferent yeeld of right o 1. Cor. 9.22 Becomming all things to all men that by all meanes we may winne some Weake in practice first though their persons must be borne withall yet must their sinnes be p Leuit. 19.17 reproued and they restored with the Spirit of Meekenesse Secondly let not our first exactions be ouer-strict q Mat. 9.16 New Wine may not be put into old Bottels sayth our Sauiour iustifying his milder impositions on his nouitious Disciples Thirdly at no hand reiect such but cherish the least sparke or smoake of grace that shewes in them Our Sauior r Mat. 12.20 quencheth not the smoaking Flaxe Reprooued are here first carelesse scandalizing the weake secondly rigorous proceedings with Nouices And of these duties to these particulars thus farre In the passage take notice of Pauls prudence in prescribing what is conuenient to euery seuerall state and condition of Gods people As Iude in like case giues like Prescript Some saue with feare on others haue compassion Å¿ Iude 22. putting difference See also Isai 61. Followes now the generall belonging to all these that is Patience or as the word signifies Long-sufferance Be patient or long suffering toward all Now though I confesse this vertue is of that nature that it must be exercised in a sort to all men yet comparing this prescript with the like to t 2. Tim. 2.25 Timothy I cannot but thinke the Apostles purpose is to prescribe vs a temper and meane of carriage in performing the former duties that the sense may be this Suffer not your patience to bee ouercome so as to surcease these holy dueties though you see not present successe of your endeuours Obser Lacke of present successe is no warrant to any to surcease the dueties of Loue in Admonition Comfort Exhortation The faults of Gods seruants haue beene noted in this kind Ieremie seeing the present way-wardnesse of the people u Ier. 20.9 resolues to speake no more in the Name of the Lord. It is noted as his blemish and the Word of God giues him no rest till he had altered his resolution Paul in like humour enters like resolution at Corinth The Lord checkes him for it and commaunds him still to speake vnto them assuring him for all that hee had much people in that Citie After his long experience he presseth the duetie by sundry reasons First x 2. Tim. â— 25 The time of Gods calling and giuing blessing to our endeuours is to vs vncertaine it should suffice vs if God at any time giue them repentance Secondly hee puts vs in mind of their miserable bondage vnder Satan They are in the snare of the Deuill It is no easie matter to rescue a soule out of Satans Dominion that strong man armed doth not so easily leaue his possession Thirdly To Titus hee remembers vs of our owne estate and y T it 3.3 behauiour before calling euery whit as vntoward and desperate as theirs that are yet holden vnder Satans bondage Our sinnes wherein we liued as grieuous our frowardnesse as great yet when Gods bountifulnesse appeared he saued vs. Cause we haue to hope like fauour of God for others I am sure no cause vtterly to despaire of any because admonitions present are reiected How many did our selues till day of visitation came make light of How many gracious motions of Gods Spirit doe we contemne yet saw we Gods grace after all this contempt maruellous in our conuersion Vse And it reprooues that impatience of our hearts so easily weary of wel-doing in this kinde insomuch that except wee see present reformation in those wee haue to deale withall wee are ready with Ieremie to resolue to speake no more in the Name of the Lord and as the Disciples to call for fire from Heauen Now alas Brethren had the Lord thus dealt with vs left vs to our selues when wee first reiected his heauenly admonitions what had become of our soules How many gracious warnings had wee from the Lord that past away without their profit yet was the Lord pleased to follow vs with his mercy and new offers of grace till such time as hee had fastened them on our froward hearts like patience and vnwearied compassion becomes vs to our Brethren Wee haue First the Lords example to prouoke vs He z Rom. 9.22 beares with long patience the vessels of wrath prepared to destruction a Mat. 5.45 causeth his rayne to rayne his Sunne to shine on the field of the froward so long saith Tertullian till he admit detraction from his glory and men beginne to question whether there bee a prouidence taking notice of the sinnes of men Secondly We lose nought by our patience what euer the issues be What Paul speakes of Ministers is true also of priuate Monitors They are vnto God b 2. Cor. 2.15 a sweet sauour in them that are saued and in them that perish Thirdly The purchase if God at any time giue successe is of that worth that no paines can seeme too much to procure it c Iam. 5.20 Thou hast wonne a soule Me thinkes hee saith more then thou hast wonne a World the meanest soule being more worth then all the World Lastly Let vs consider that the gaine of one soule to Gods Kingdome may draw with it wee know not how many more First The example of one Sinner conuerting is very preualent with other Aliens yea the more auerse they haue beene before calling the more remarkeable is their Conuersion How doe I perswade my selfe did the conuersion of Paul so hote a Persecutor affect euen Aliens and make them pause about their courses Secondly Besides the example wee know the Nature of Grace is such it loues to communicate it selfe Neuer was Childe of God enuious in the point of Saluation but could willingly be-teeme another any other many others all others a share with him in that blissefull condition And if yee marke it the gifts of God that occasion Pride and Enuie are not those gifts that accompanie Saluation but others profitable I confesse to the Church of God yet such as in want whereof a man may be saued in hauing whereof hee may bee damned
of God to take vengeance on them that doe euill Of Peter wee read how hee by speciall instinct was instrument of Gods vengeance on ANANIAS and PAVL on ELYMAS the Sorcerer And I maruell if fatherly Authority remayne in the Family for correction as well as for instruction if Ecclesiasticall Authoritie in the Church by power of the Keyes why not ciuill also in the Common-wealth besides that the ends of Magistracie still remaine defence of the innocent repressing violence c. As Pharises extended the commission of Magistrates to priuate men so these lay the restraints of priuate men vpon Magistrates How absurdly But generally yee shall see it true they are not so narrow in their restraint but the custome of men is as large in the exercise of reuenge Insomuch that the Pharises Glosse still pleaseth and seemeth reasonable eye for eye tooth for tooth and hee scarce seemes worthy the name of a man that digests iniury without reuenge It were long to set downe all particulars of their Plea There be that thinke it a point of Policy and best way to represse the violence of an Aduersary to be as quicke in returning as others are in offering wrong As good as hee brings seemes a sound Rule and that is pleasing of the Heathenish Politician Veterem condonando iniuriam inuitas nouam Let vs learne to bee wise according to the Word of God and thinke our best h Deut. 4.6 wisedome to stand in obedience There is another sort and they out of their man-hood and ambition in that kind alas how much bloud defile they their soules and the whole Land withall A word of disgrace may not bee digested without bloud The question of single Combates I meane not to enter That saying of Bernard I would commend to all such mens remembrance what euer the issue is in such case their soules are guiltie of Murther If thou dye in such fight * Bern. ad milites Templi c. 1. moreris homicida If thou liue viuis homicida And it is infoelix victoria vbi superans virum succumbis vitio Labour wee to possesse our soules with Patience and Meeknesse that no prouocation of any Aduersary may make vs Vsurpers of the Lords Authoritie To this end consider what Tertullian hath truely Tertull. de patientia Betwixt the offerer and requiter of wrong there is this ods onely First One gones before the other followes to euill Ambo nequam Secondly Remember whose i 2. Sam. 16.10 prouidence swayes and directs the malice of the iniurious Thirdly In Patience expect some good for that euill Fourthly At least hinder not a possible reconcilement The second branch of the prescript followeth Euer follow that which is good Wherein are First The dutie Follow that which is good Secondly The extent respects First Time euer Secondly Persons towards your selues and to all men Obser In case of iniury it sufficeth not to be innocent but it is required also that wee be beneficent yea to an Aduersarie So runnes the Precept peremptory Blesse them that curse k Mat. 5 44. doe good to them that hurt you l Rom 12.20 If thine enemy hunger feed him if he thirst giue him drinke Excitements we haue many First our heauenly Fathers example not only bearing with long patience those that prouoke him but heaping his benefits vpon them so long saith Tertullian till hee suffer man to detract from his glory and begin to thinke there is no prouidence of God taking notice of mens sinnes Thus the great God of Heauen and Earth whose Children we are if we follow his steps And of whose Father-hood wee can haue no assurance except in this point we striue to resemble him The Saints of God haue herein gone before vs. That of Moses is remarkeable so soone forgotten by a froward people sometimes ready to stone him yet m Exod. 32.32 how carefully interposeth he himselfe twixt Gods wrath and them Like read we of Dauid toward his enemies n Acts 7.60 Stephen to his Persecutors If these Reasons suffice not consider our Sauiour being Iudge wee cannot bee assured that wee haue in Charitie any thing supernaturall vntill wee come to this strayne To doe good for good is common euen among Publicans to abstayne from euill doing when we suffer euill perhaps or without perhaps wee shall find in some Heathen Seneca could say As his Aduersary had learnd to rayle so he to contemne He hath nothing in Charitie supernaturall that comes not to this height that he is readie to requite euill with good Moreouer saith Paul it is the only way to ouercome the malice of an Aduersary and to meeken his rancor o Rom. 12.10 Thou shalt heape coles of fire on his head The meaning is not that we shall encrease Gods vengeance on him that were to giue way to priuate reuenge but these coles of fire are saith AVGVSTINE * August de doctrin Christ lib. 3. cap. 16. Vrentes poenitentiae gemitus wherewith the malice of an Aduersarie is cured when hee is brought to mourne that euer hee was enemie to him by whom his wants haue beene releeued See instance p 1. Sam. 24.16 in Saul The circumstances of extent follow Euer follow that which his good So that our patience yea our beneficence must be as large as an enemies malice As our Sauiour to Peter of the point of forgiuenesse so here must bee a toties quoties Saith TERTVLLIAN Fatigetur improbitas patientiâ tuâ PAVL Vincatur malitia bonitate tuâ As Bernard inquiring the measure of our loue to GOD the modus saith hee is sine modo so the time of beneficence is without limit Aske you to whom Not only to your selues hee meanes that are members of the Church but to men also out of the Church and so for the present enemies to God See if that bee not our Sauiours meaning q Mat. 5.44 Blesse them that curse you so I thinke will none doe to Gods Children but enemies not to their persons onely but to their cause Pray for them that persecute you These are sure Aliens if not from profession yet from the life and power of Pietie We haue seene the duty and the extent of it No duty say Papists but matter of counsell thus to loue an enemie It is well if it be so yet no sinne if it be omitted Doe it thou hast more reward omit it thou hast no punishment See whether in likelihood the Text will beare it First in one tenour runne both prescripts what should warrant to conceiue one as matter of precept the other only as matter of aduice Secondly See that none render euill see that yee follow good Such speciall caueat hee would not haue giuen had it beene a matter left to our choice Thirdly None may render euill Euery one must follow good Precepts bind all so doe not counsels they are paucorum Fourthly See the purpose of our Sauiour and yee shall find it
weake performance then whole omission farre safer to pray weakely then not to pray at all First we know not how God may please to quicken our dull affections in the proceedings of our prayers Secondly and we know h 1. Iohn 2.1 we haue an Aduocate with the Father Iesus Christ the Righteous propitiating as for other our sinnes so for our weakenesses and i Reue. 8.3 4. imperfections in Prayer Motiues to this duetie First our frequent and dayly necessities our liues neuer free from wants of good things nor feares or feelings of euill Secondly nothing k 1. Tim. 4.5 sanctified to vs without this meane Thirdly l Rom. 8.26 Zach. 12.10 assurance of Adoption depends much on the frequent and delightfull vse of prayer Fourthly worthy encouragements we m 1. Ioh. 5.14 haue promise of audience in what wee pray according to Gods will Of n 1. King 8.26 34. Gods Spirit to helpe our infirmities Of Christs intercession to present and commend our selues vnto his Father Fiftly the honour God hath vouchsafed vs herein should not a little moue vs. Considera saith CHRYSOSTOME quanta tibi est concessa foelicitas quanta collata gloria fabulari cum Deo cum Christo miscere colloquia optare quod velis quod desideras postulare And of frequencie in prayer thus It is next to be considered that In praying the Lord requires not onely frequency but euen vnwearied opportunity that though after long suite we obtaine not yet so wee giue not ouer to this scope aimes the Parable of the poore Widow and vnrighteous Iudge Examples are frequent o 2. Cor. 12.8 9 PAVL prayes thrice that is often though at length all he obtaines is not deliuerance but sustentation The p Mat. 15.25 27. woman of Canaan is not discouraged neither with reasons nor with reproches q Mark 10.48 The blind man checked for his clamorousnesse cries with more instance DAVIDS eyes faile with waiting yet renewes he his deuotion Moses after a sort forceth the Lord insomuch that he craues dimission r Exod. 32.10 Let me alone Domine quis tenet te saith a Father Surely Moses his instance and importunitie IACOB wrestles with the Angel and professeth his resolution Å¿ Gen. 32.26 not to let him go vntill he blesse him That wrestling Hoshea seemes to t Hosh 12.4 interpret of Prayer This precept oppose wee against that temptation which sometimes Satan sometimes our owne weakenesse suggests to make vs wearie of praying because we presently obtaine not what we pray for A temptatition frequent and with many preualent to hinder instance in praying blessings most excellent and necessarie to saluation I say as Bernard * Bernard de Quadrages ser 5. Though God delay his graunt yet let no man sleightly esteeme his prayers for I tell you hee whom wee pray vnto doth not lightly esteeme them This once wee haue assurance that God will grant vs either what we pray for or what hee in more wisedome sees more expedient for vs if wee faint not To this end consider we First the causes why our prayers haue not present audience they are some in our selues â—â—d manner of praying some in the matter of our petitiâ—â—s some in the Lord that denies vs audience First Sometimes our owne indisposition to receiue causeth delay of the blessing It may be we are not humbled sufficiently vnder conscience of our infirmitie and vnworthinesse perhaps our coldnesse of affections is the impediment we pray not with that feeling of wants or feruencie of desire that is conuenient Secondly It may be the things we pray for are such as God hath not absolutely promised and perhaps foresees will be hurtfull vnto vs. There be things which we may request nimis ardenter saith Austine as temporalties A discreete Father Paruulo quaerenti panem Bernard quae supra libenter porrigit quaerenti cultellum non consentit BERNARD Thirdly Perhaps the Lord would hereby trie our patience or exercise our faith or set a price vpon his blessings that by no meanes grow into meane esteeme more often then by easinesse of obtaining Secondly it would be considered that the Lord sometimes in bestowing his blessings at our request deales by way of exchange and commutation Denies he wealth he giues contentment Peace he giues patience Deliuerance he giues grace to support Augustin epist 34. Bonus Dominus qui non tribuit saepè quod volumus vt quod malimus attribuat God neuer denies the request of his Saints made according to his Will though he often delayes the graunt for causes forementioned It is Gods mercy to withhold what he sees in expedient for vs to haue and to delay the grant of what is not conuenient for vs so soone to obtaine Nos quid oremus sicut oportet nescimus Bernard qua supra sed miseretur ille super ignorantiam nostram orationem benignè suscipiens quod nobis aut omnino non est vtile aut non tam citò dari necesse est minimè tribuit oratio tamen infructuosa non erit Meanes to preuent fainting in prayer First seriously consider first the miserie of the want secondly as duely weigh the excellency and worth of the blessing prayed for Suppose for instance it bee pardon of sinne peace of Conscience Secondly Remember how often the u Iob 33.14 Lord hath called and thou hast refused to heare thinke not much if he by delaying audience chasten thy former rebellion and turning the deafe eare to his call Thirdly To this adde meditation of thy no merits of the least blessing thy deseruings of the contrary x Rom. 11.35 Who hath giuen him first and it shal be recompensed him Yea who hath not by vnthankefulnesse and abuse of Gods fauours wilfully stopped the fountaine and current of the Lords beneficence towards him VERS 18. In euery thing giue thankes for this is the will of God in Christ Iesus concerning you A Second precept wee haue here subordinate to preseruation of spirituall ioy Wherein are three things considerable First the duetie Giue thankes Secondly the extent of the duetie In euery thing Thirdly the reason or inducement to the duetie For this is the Will of God in Christ In all things that is say some in all estates aduerse and prosperous for all accidents neuer so full of affliction or calamitie as our vulgus thanke God they must for all euen for punishments that come from him as from an angrie Iudge And amongst Learned it goes for current Diuinitie without distinction that for afflictions wee must bee thankefull for they worke to our good But why not then for our sinnes also sith they also worke after a sort to good by the ouerruling power and prouidence of God August de cor grat cap. 9. All things worke together for good Vsque adeo omnia saith AVSTIN vt etiamsi qui eorum deuiant exorbitant etiam hoc ipsum eis faciat proficere
q Deut. 32.6 Do yee thus requite the Lord O people foolish and vnwise Fourthly To diminish the worth of the Blessings as Israelires r Psal 106.24 despised the good and pleasant Land As many of our people the great fauours of God in the seedes and beginnings of Grace Fiftly To account Blessings Curses Wonderfull fauour God vouchsafed to Israel in their deliuerance from bondage in Egypt and such as while they felt they ſ Exod. 2.23 cryed after yet no sooner appeares the least danger but they t Exod. 16.3 esteeme better death in Egypt then life in the Wildernesse vnder Gods protection By Miracle GOD feedes them with Manna from Heauen and while it is now they admire it incontinently they murmure at that pleasant meate and the Flesh-pots and Garlike of Egypt seemes better food What a gracious blessing hath God bestowed on vs in libertie of his worship and plentie of his Word But oh cursed vnthankefulnesse of men crying out of this blessing as of some direfull Curse because it is crossing to their fleshly affections Secondly To this may be added formalitie in thankefulnesse thankesgiuing being vsually no more but lip-labour we can say God a thanke but he is a rare man whose heart is affected with reioycing in Gods Mercie and that feelingly acknowledgeth Gods fauour in his blessings Or that diuerts not the prayse in part to himselfe as the u Luk. 18.11 Pharise and is readie x Hab. 1.16 to sacrifice to his Nets That our hearts may bee stirred vp to this dutie take notice of these as meanes auayleable First Consider our no Merits of any the Lords Mercies yea our deseruings of the contrary Who must not say as IACOB y Gen. 32.10 Lord I am lesse then the least of all thy Mercies and louing kindnesses thou hast showne mee what were our Merits except such as Austine speakes of Meritamala See Paul and Dauid from this ground more then once exciting their hearts to thankefulnesse Secondly Meditate the misery of wanting the blessings inioyed Vsually it is true Carendo magis quà m fruendo The Lord for this cause is pleased to leaue vs many as spectacles of his wrath that seeing their miserie wee might be prouoked to prayse his Mercie And sometimes to withdraw them from his owne Children that wee might learne to set better price on them z Psal 32.1 See Dauid Thirdly Set our selues apart to serious view of their excellency there is none of them but haue a secret worth in them Make instance Remission of sinnes Fourthly Consider the preferment God hath giuen vs in his fauours aboue many of equall deserts with our selues which a Psal 147.19 20. Dauid thought no small motiue to thankesgiuing See also Exodus 19. Deutronomie 5.3 Matthew 13.17 Fiftly Amongst Gods owne Children thou mayst perhaps finde some thy inferiours in the measures of Grace I dare say there is no man but may say God hath in one kind or other made him a superior to his Brethren Comparison with those behind vs as it restraines Enuy so prouokes thankefulnesse Sixtly Stay not in the instrument by which thou receiuest Gods fauours But consider Gods hand reaching to thee whatsoeuer good things thou inoyest And of the dutie thus farre The reason pressing it followeth For this is the wil of God in Christ Iesus towards you that is It is that the Lord by his Sonne Christ hath signified to bee his will and after a sort the whole he requires of vs for all the good things he hath done to our soules other Expositions there are many this seemes most congruous The obseruation made to the fourth Chapter and third Verse here againe offers it selfe Thither I remit the Reader wishing only wee had all Wisedome to captiuate our thoughts to the obedience of Christ and not to allow disputes against the significations of Gods will what the LORD speakes to Ioshuah should me thinks be sufficient excitement to obedience b Iosh 1.9 Haue not I commanded thee It is that I am sure that formes our obedience to sinceritie and chiefly puts difference betwixt the integritie of Gods Children and the formalitie of Hypocrites and mercenary affection of Hyrelings Glorious things we find written of Formalists and such as for substance of the action are scarce exceeded by the most vpright in heart Yet cannot find testimonie giuen to any Hypocrite that hee made the Commandement his motiue If that were the ground of wel-doing how is it wee finde them so halting in their Obedience how that where is the same ground of doing there is not like performance Hee that said Thou shalt not commit adultery said also Thou shalt not kill He that said to IEHV Hee should destroy BAAL the Idoll of ACHAB signified also dislike of the Calues of IEROBOAM If therefore he destroyed Baal because the Lord so commanded wherefore departs he not from the sinne of Ieroboam which God had so seuerely punished by rooting out his posteritie It shall euer be the priuiledge of the vpright in heart to doe what God willeth therefore because he wills it VERS 19. Quench not the Spirit THe third Precept subordinate to preseruation of Christian ioy where the question is vsual whether Gods Spirit may possibly bee quenched in the hearts of his Children For resolution I refer the Reader to what hath beene largely treated by others Amongst the rest to my reuerend and neuer-enough commended Colleague Master Samuel Hieron of blessed memorie to whose elegancies and iudicious resolution I presume to adde nothing except perhaps distinctnesse of explication The termes are thus explaned Gods Spirit in Scripture hath a threefold notion vnder that name comes First the person of the Spirit the third in the blessed Trinitie Secondly the gifts and gracious endowments of the Spirit Thirdly the c 1. Cor. 12.3 motions of the Spirit The gifts and motions of the holy Ghost are here vnderstood Quenching in propertie of speech belongs vnto fire whose heat and light when it is put out it is said to bee quenched Thence it is translated to signifie the quelling or abolishing of the gifts and motions of the holy Ghost whereof the Scripture notes two degrees First called by Paul the d Ephes 4.30 grieuing of the holy Spirit of God when by any our misdemeanour or negligence we cause him to abate the life and vigour of his operations in vs. Secondly the other is the vtter losse and abolishment of his gifts or excitements His gifts are of three sorts First some tending to fit vs to particular callings and functions as were e 1. Cor. 12.4 5. those extraordinarie in the Primitiue Church as that of Saul f 1. Sam. 10.6 his fortitude wisedome Kingly magnanimitie fitting him to manage the affaires of his Kingdome the possible losse of such gifts Sauls example giues testimonie vnto g 1. Sam. 16.14 The Spirit of the Lord departed from SAVL Secondly There are gifts of other qualitie tending